Exodus · Chapter 12

V. 1. The Lord spake-Had spoken, before the three days darkness. But the mention of it was put off to this place, that the history of the plagues might not be interrupted.

Verses 1, 2. The Lord spake unto Moses — Or had spoken before what is related in the foregoing chapter, if not also before the three days’ darkness: but the mention of it was put off to this place, that the history of the plagues might not be interrupted. This month shall be to you the beginning of months — That is, the first and principal month of the year. It was called Abib, (Exodus 13:4, and 23:15,) which signifies an ear of corn, because then the corn was eared. It answers nearly to our March. Before this time, the Jews, like most other nations, began their year about the autumnal equinox, in the month Tisri, answering to our September, after their harvest and vintage. But in commemoration of this, their signal deliverance out of Egypt, their computation, at least as to their feasts and sacred things, was from the month Abib. And therefore, what was before their first month, now became their seventh. The beginning of their civil year, however, appears still to have been reckoned as before. We may suppose that while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour’s warning. Probably he had, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent.

1. The Lord spake — Had spoken, just before this final announcement to Pharaoh. In the land of Egypt — The passover was the only feast ordained in Egypt. All the other ordinances were given in the wilderness of Sinai or in the plains of Moab.

V. 2. This shall be to you the beginning of months-They had hitherto begun their year from the middle of September, but hence-forward they were to begin it from the middle of March, at least in all their ecclesiastical computations. We may suppose that while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour’s warning. Probably he had, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent.

Verse 2. This month shall be unto you the beginning of months] It is supposed that God now changed the commencement of the Jewish year. The month to which this verse refers, the month Abib, answers to a part of our March and April; whereas it is supposed that previously to this the year began with Tisri, which answers to a part of our September; for in this month the Jews suppose God created the world, when the earth appeared at once with all its fruits in perfection. From this circumstance the Jews have formed a twofold commencement of the year, which has given rise to a twofold denomination of the year itself, to which they afterwards attended in all their reckonings: that which began with Tisri or September was called their civil year; that which began with Abib or March was called the sacred or ecclesiastical year.

As the exodus of the Israelites formed a particular era, which is referred to in Jewish reckonings down to the building of the temple, I have marked it as such in the chronology in the margin; and shall carry it down to the time in which it ceased to be acknowledged.

Some very eminently learned men dispute this; and especially Houbigant, who contends with great plausibility of argument that no new commencement of the year is noted in this place; for that the year had always begun in this month, and that the words shall be, which are inserted by different versions, have nothing answering to them in the Hebrew, which he renders literally thus. Hic mensis vobis est caput mensium; hic vobis primus est anni mensis. “This month is to you the head or chief of the months; it is to you the first month of the year.” And he observes farther that God only marks it thus, as is evident from the context, to show the people that this month, which was the beginning of their year, should be so designated as to point out to their posterity on what month and on what day of the month they were to celebrate the passover and the fast of unleavened bread. His words are these: “Ergo superest, et Hebr. ipso ex contextu efficitur, non hic novi ordinis annum constitui, sed eum anni mensem, qui esset primus, ideo commemorari, ut posteris constaret, quo mense, et quo die mensis paseha et azyma celebranda essent.”

Verses 1, 2. The Lord spake unto Moses — Or had spoken before what is related in the foregoing chapter, if not also before the three days’ darkness: but the mention of it was put off to this place, that the history of the plagues might not be interrupted. This month shall be to you the beginning of months — That is, the first and principal month of the year. It was called Abib, (Exodus 13:4, and 23:15,) which signifies an ear of corn, because then the corn was eared. It answers nearly to our March. Before this time, the Jews, like most other nations, began their year about the autumnal equinox, in the month Tisri, answering to our September, after their harvest and vintage. But in commemoration of this, their signal deliverance out of Egypt, their computation, at least as to their feasts and sacred things, was from the month Abib. And therefore, what was before their first month, now became their seventh. The beginning of their civil year, however, appears still to have been reckoned as before. We may suppose that while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour’s warning. Probably he had, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent.

Verse 2. The first month of the year. This is called Abib, Exodus 13:4; and Nisan, Esther 3:7. It was before the seventh month, hence the earth is supposed to have been created in September; but now in commemoration of their deliverance from Egypt, the ecclesiastical table which regulated the festivals, was ordered to begin with Abib. Many nations have reckoned their existence from some important era in their history: and in this view it was highly proper for the christian church to reckon time from the year of grace, or the birth of our blessed Lord.

2. This month (Abib or Nisan) shall be unto you the beginning (head) of months… first month of the year — Hitherto the year had commenced with the month Tisri, (or September,) but henceforth the year was to be reckoned from Abib, the month of Israel’s birth. Abib signifies “an ear of grain;” it was the month when barley ripened, corresponding with our close of March and beginning of April. The Hebrew months were lunar, and Abib was the month commencing with the new moon just after or just before the vernal equinox. This was the sacred year, by which the festivals were reckoned; but the civil or common year was still reckoned from Tisri. The passover was, then, instituted some time in the month of Israel’s deliverance, but not after the final interview with Pharaoh described in the last chapter, since four days, inclusive, were to elapse after the choice of the lamb before the passover.

V. 3. Take every man a lamb-In each of their families, or two or three families, if they were small, join for a lamb. The lamb was to be got ready four days before. and that afternoon they went, they were to kill it, (Exodus 12:6,) as a sacrifice, not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God’s goodness to them, not only in preserving them from, but in delivering them by the plagues inflicted on the Egyptians. The lamb so slain they were to eat roasted (we may suppose in its several quarters) with unleavened bread and bitter herbs; they were to eat it in haste, Exodus 12:11, and to leave none of it until the morning; for God would have them to depend upon him for their daily bread. Before they eat the flesh of the lamb, they were to sprinkle the blood upon the door-posts; by which their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain; and judgment executed upon the gods of Egypt, Numbers 33:4. It is probable the idols which the Egyptians worshipped were defaced, those of metal melted, those of wood consumed, and those of stone broke to pieces. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread for many days after they came out of Egypt, Exodus 12:14-20. There was much of the gospel in this ordinance: (1.) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7, and is the Lamb of God, John 1:29. 2. It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It notes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3. It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4. It was to be set apart four days before, noting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5. It was to be slain and roasted with fire, noting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6. It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, Hebrews 9:26 Hebrews

Verse 3. In the tenth day of this month] In after times they began their preparation on the thirteenth day or day before the PASSOVER, which was not celebrated till the fourteenth day, see Exodus 12:6: but on the present occasion, as this was their first passover, they probably required more time to get ready in; as a state of very great confusion must have prevailed at this time. Mr. Ainsworth remarks that on this day the Israelites did afterwards go through Jordan into the land of Canaan; Joshua 4:19. And Christ, our Paschal Lamb, on this day entered Jerusalem, riding on an ass; the people bearing palm branches, and crying, Hosanna, John 12:1, 12, 13, &c.: and in him this type was truly fulfilled. A lamb] The original word hc seh signifies the young of sheep and of goats, and may be indifferently translated either lamb or kid. See Exodus 12:5.

A lamb for a house] The whole host of Israel was divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons; Num. i., Joshua 7:14. -Ainsworth.

Verse 3. In the tenth day of this month — It was necessary they should now begin to prepare the passover four days before, because otherwise it would have been difficult to get ready so many lambs in Egypt, especially as they were to depart in haste; besides, this being the first instance of the celebration of the ordinance, they would require more time to prepare for a ceremony entirely new. But in future ages they did not begin the preparation till the thirteenth, the day before the passover. They shall take every man a lamb — The Hebrew word signifies a lamb, or kid, (Deuteronomy 14:4,) as is evident from verse 5; for they might take either for this sacrifice: but commonly they made choice of a lamb.

Ver. 3. In the tenth day. Jesus Christ our passover entered Jerusalem on this very day. John 12:12, 13. A kid was admissible when a lamb could not be procured.

3, 4. In the tenth day — After this first passover there is no record of any instance where the lamb was selected before the fourteenth day. A lamb for a house — No special number is here mentioned as necessary to constitute the paschal company, but a Jewish tradition fixed ten as the least number, and, reckoning children, it probably averaged about twenty. It became a custom for each person to eat a piece of the lamb about the size of an olive, which would allow the paschal company to be quite large. An individual might not eat the passover alone. Thus was symbolized the fellowship of the Church in partaking of Christ.

Verse 4. If the household be too little] That is, if there be not persons enough in one family to eat a whole lamb, then two families must join together. The rabbins allow that there should be at least ten persons to one paschal lamb, and not more than twenty.

Take it, according to the number of the souls] The persons who were to eat of it were to be first ascertained, and then the lamb was to be slain and dressed for that number.

Verse 4. If the household be too little — The Hebrew doctors tell us, that there were not to be fewer than ten persons, nor more than twenty, to the eating of one lamb. And at this sacred repast, men, women, and children, masters and servants, if circumcised, were entertained.

3, 4. In the tenth day — After this first passover there is no record of any instance where the lamb was selected before the fourteenth day. A lamb for a house — No special number is here mentioned as necessary to constitute the paschal company, but a Jewish tradition fixed ten as the least number, and, reckoning children, it probably averaged about twenty. It became a custom for each person to eat a piece of the lamb about the size of an olive, which would allow the paschal company to be quite large. An individual might not eat the passover alone. Thus was symbolized the fellowship of the Church in partaking of Christ.

Verse 5. Without blemish] Having no natural imperfection, no disease, no deficiency or redundancy of parts. On this point the rabbins have trifled most egregiously, reckoning fifty blemishes that render a lamb or kid, or any animal, improper to be sacrificed: five in the ear, three in the eyelid, eight in the eye, three in the nose, six in the mouth, &c., &c. A male of the first year] That is, any age in the first year between eight days and twelve months.

From the sheep, or from the goats] The hc seh means either; and either was equally proper if without blemish. The Hebrews however in general preferred the lamb to the kid.

Verse 5. Your lamb shall be without blemish — Shall be perfect, as the Hebrew is, that is, in all its parts. This was a qualification indispensably requisite in all sacrifices: Leviticus 22:20-24. Even the heathen, in the worship of their false gods, were particular in this circumstance. A male — Because the males were accounted more excellent, and their flesh better than that of females. Of the first year — Under a year old, not above: for the lamb, as also a kid and calf, was fit for sacrifice at eight days old, but not before, Exodus 22:30. And the same law was observed in the daily sacrifice, Exodus 29:38. They were not to be offered before the eighth day, “because,” says Bochart, “till then they have hardly attained to the perfection of animal life, and are not sufficiently purified.” He adds, “they were not to be offered after the first year, because then they begin to feel the heat of libidinous appetite, and consequently are not fit emblems of purity and innocence.”

5. Without blemish, a male of the first year — A faultless male, at least a year old. Only perfect gifts could be offered to God, as the heathens also felt. So Homer teaches us, (Iliad, 1:66,) agnwn… aigwn te teleiwn, “perfect lambs and goats.” The letter of the law allowed a kid, but a lamb was almost always chosen.

Verse 6. Ye shall keep it up until the fourteenth day] The lamb or kid was to be taken from the flock on the tenth day, and kept up and fed by itself till the fourteenth day, when it was to be sacrificed. This was never commanded nor practised afterwards. The rabbins mark four things that were required in the first passover that were never required afterwards: 1. The eating of the lamb in their houses dispersed through Goshen. 2. The taking the lamb on the tenth day. 3. The striking of its blood on the door posts and lintels of their houses. And, 4. Their eating it in haste. These things were not required of the succeeding generations. The whole assembly-shall kill it] Any person might kill it, the sacrificial act in this case not being confined to the priests.

In the evening] הערבים בינ beyn haarbayim, “between the two evenings.” The Jews divided the day into morning and evening: till the sun passed the meridian all was morning or fore-noon; after that, all was afternoon or evening. Their first evening began just after twelve o’clock, and continued till sunset; their second evening began at sunset and continued till night, i.e., during the whole time of twilight; between twelve o’clock, therefore, and the termination of twilight, the passover was to be offered.

“The day among the Jews had twelve hours, John 11:9. Their first hour was about six o’clock in the morning with us. Their sixth hour was our noon. Their ninth hour answered to our three o’clock in the afternoon. By this we may understand that the time in which Christ was crucified began at the third hour, that is, at nine o’clock in the morning, the ordinary time for the daily morning sacrifice, and ended at the ninth hour, that is, three o’clock in the afternoon, the time of the evening sacrifice, Mark 15:25, 33, 34, 37. Wherefore their ninth hour was their hour of prayer, when they used to go into the temple at the daily evening sacrifice, Acts 3:1; and this was the ordinary time for the passover. It is worthy of remark that God sets no particular hour for the killing of the passover: any time between the two evenings, i.e., between twelve o’clock in the day and the termination of twilight, was lawful. The daily sacrifice (see Exodus 29:38, 39) was killed at half past the eighth hour, that is, half an hour BEFORE three in the afternoon; and it was offered up at half past the ninth hour, that is, half an hour AFTER three. In the evening of the passover it was killed at half past the seventh hour, and offered at half past the eighth, that is, half an hour BEFORE three: and if the evening of the passover fell on the evening of the Sabbath, it was killed at half past the SIXTH hour, and offered at half past the SEVENTH, that is, half an hour BEFORE two in the afternoon. The reason of this was, they were first obliged to kill the daily sacrifice, and then to kill and roast the paschal lamb, and also to rest the evening before the passover. Agreeably to this Maimonides says ‘the killing of the passover is after mid-day, and if they kill it before it is not lawful; and they do not kill it till after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps they begin to kill the paschal lambs until the end of the day.’ By this time of the day God foreshowed the sufferings of Christ in the evening of times or in the last days, Hebrews 1:2; 1 Peter 1:19,20: and about the same time of the day, when the paschal lamb ordinarily died, HE died also, viz., at the ninth hour; Matthew 27:46-50.” See Ainsworth.

Verse 6. Ye shall keep it up — Keep it apart from the rest of the flock. The whole assembly, shall kill it — That is, any man of the whole assembly might kill it. For slaying the passover was not appropriated to the priests.

6. Until the fourteenth day — For three days, which were, as we suppose, the days of darkness in the land of Egypt, the devoted lamb was kept for the sacrifice — in each family the centre of prayerful and grateful meditations as they talked together of the great morning of deliverance that was about to dawn on them. The whole assembly — Each family in its own house, that the sacrifice might be simultaneous in all the land. In the evening — Literally, Between the two evenings; the time which was afterward specified for the evening sacrifice, Numbers 28:4, and described in Deuteronomy 16:6, as the time of the “going down of the sun.” The Rabbies understand that the first of the “two evenings” is when the sun begins to decline and the heat to decrease, or about three o’clock, and that the second is sunset, so that “between the two evenings” would be, at the fourteenth of Abib, between three and six. Kimchi, Rashi, and others, interpret the period of the declining sun as the first evening, and that of twilight as the second; so that the moment of sunset is the point “between the two evenings.” Whichever view be adopted, “about sunset” is the time fixed, allowing some latitude on both sides, as became necessary afterwards when the lambs were offered in the temple. The Lamb of God was offered at the time of the paschal feast, and at the paschal hour, for “at the ninth hour,” three in the afternoon, he “cried with a loud voice, and gave up the ghost.” Mark 15:34, 37.

Verse 7. Take of the blood, and strike it on the two side posts] This was to be done by dipping a bunch of hyssop into the blood, and thus sprinkling it upon the posts, &c.; see Exodus 12:22. That this sprinkling of the blood of the paschal lamb was an emblem of the sacrifice and atonement made by the death of Jesus Christ, is most clearly intimated in the sacred writings, 1 Peter 1:2; Hebrews 9:13, 14; 8:10. It is remarkable that no blood was to be sprinkled on the threshold, to teach, as Mr. Ainsworth properly observes, a reverent regard for the blood of Christ, that men should not tread under foot the Son of GOD, nor count the blood of the covenant wherewith they were sanctified an unholy thing; Hebrews 10:29.

Verse 7. They shall take of the blood — Which was to be sprinkled before the flesh was eaten. Strike it on the two side-posts, and the upper door-post — These were to be sprinkled by dipping a bunch of hyssop into the blood, verse 22; but not the threshold, lest any one should tread upon the blood, which would have been profane.

7. They shall take of the blood — Each doorway was made an altar, the lintel and side-posts of which were to be sprinkled with blood from a bunch of hyssop, (verse 22,) and thus was each person who entered consecrated. The blood was not dropped upon the threshold, lest it should be trodden under foot. This was the outward token of expiation and consecration which all the families of Israel were required to set upon themselves, as the outward sacraments are ordained in the Church of Christ; not that God needs to see these signs, but that we need to make them.

Verse 8. They shall eat the flesh-roast with fire] As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honour of Osiris. The Æthiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations.

Unleavened bread] twxm matstsoth, from hxm matsah, to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is xmj chamets, which simply signifies to ferment. It is supposed that leaven was forbidden on this and other occasions, that the bread being less agreeable to the taste, it might be emblematical of their bondage and bitter servitude, as this seems to have been one design of the bitter herbs which were commanded to be used on this occasion; but this certainly was not the sole design of the prohibition: leaven itself is a species of corruption, being produced by fermentation, which in such cases tends to putrefaction. In this very light St. Paul considers the subject in this place; hence, alluding to the passover as a type of Christ, he says: Purge out therefore the old leaven-for Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; 1 Corinthians 5:6-8. Bitter herbs] What kind of herbs or salad is intended by the word מררים merorim, which literally signifies bitters, is not well known. The Jews think chicory, wild lettuce, horehound, and the like are intended. Whatever may be implied under the term, whether bitter herbs or bitter ingredients in general, it was designed to put them in mind of their bitter and severe bondage in the land of Egypt, from which God was now about to deliver them.

Verses 8, 9. Eat it not raw — Nor half dressed; but roast with fire — Not only because it might be sooner roasted than boiled, and they were in haste to be gone; but because it was thus the better type of him who endured the fierceness of divine wrath for us, Lamentations 1:13. Unleavened bread — Partly to remind them of their hardships in Egypt, unleavened bread being more heavy and unsavoury; and partly to commemorate their hasty deliverance, which did not allow them time to leaven it, verse 39; Deuteronomy 16:3. But as the original word for unleavened signifies pure, unmixed, uncorrupted, leaven being a kind of corruption, the use of unleavened bread, no doubt, was enjoined to show them the necessity of sincerity and uprightness: to which quality of leaven the apostle alludes, Galatians 5:2, and 1 Corinthians 5:8. With bitter herbs — To remind them of their Egyptian bondage, which made their lives bitter to them.

8, 9. In that night — The night following the sunset of the fourteenth of Nisan, or Abib. Roast… not… raw, (under-done,) nor sodden (boiled) — The lamb was to be roasted whole, not a bone broken, the entrails being cleansed and put back, and all the viscera, as heart, liver, etc., (purtenance, inwards,) included. Boiling would be liable to separate the members, but the typical wholeness of the lamb was an essential thing, as setting forth the oneness of the chosen people, and this was preserved in roasting. As they gathered about the table, the lamb was to symbolize to all who ate of it the spiritual oneness into which they were then by faith to enter. Thus says the Apostle, speaking of the Christian Passover, “We being many are one bread, and one body: for we are all partakers of that one Bread.” 1 Corinthians 10:17. The lamb was to be fastened to the spit, as afterwards the Lamb of God was fastened to the cross. Jahn says that it was transfixed upon two spits, the one lengthwise and the other crosswise, (Arch., § 353,) and it is significant that the Samaritans at Nablous now fasten the lamb to a spit in the form of a cross. (Stanley’s Jewish Church, lect. 5.) Justin Martyr records that this was the Jewish usage. (Dialogue with Trypho, chap. 40.) Christ’s body was preserved unbroken, as a symbol of the same unity of the members and the Head. See note on Matthew 26:2. Unleavened bread — This specially symbolized three things: the haste in which they fled, not waiting for the bread to rise, (vers. 34 and 39;) their sufferings in Egypt, for such bread was called “bread of affliction,” (Deuteronomy 16:3;) but chiefly their purity as a consecrated nation, since fermentation is incipient putrefaction, and leaven was thus a symbol of impurity. With bitter herbs they shall eat it — A symbol of their bitter bondage. On (not “with”) bitter herbs — That is, these, with the unleavened bread, were to constitute the basis, the chief part, of the supper, while a morsel of the lamb gave it flavour. The meal as a whole was a memento both of the “passing over” of the destroying angel, and of the bondage, while the savory accompaniment of the lamb’s flesh commemorated their deliverance. It was also to be eaten as a feast, with cheerfulness and gratitude.

9:26, by the hand of the Jews, the whole multitude of them, Luke 23:18. 7. Not a bone of it must be broken, Exodus 12:46, which is expressly said to be fulfilled in Christ, John 19:33,36. (2.) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the lamb was shed, but it must be sprinkled, noting the application of the merits of Christ’s death to our souls; 2dly, It was to be sprinkled upon the door-posts, noting the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the lamb is always in the forehead, Revelation 7:3. 3dly, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell. (3.) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2dly, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3dly, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4thly, It was to be eaten in a departing posture Exodus 12:11, when we feed upon Christ by faith, we must sit loose to the world, and every thing in it. (4.) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7,8. Having received Christ Jesus the Lord, 1st. We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; If true believers have not a continual feast, it is their own fault. 2dly, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven of sin must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3dly, It was to be an ordinance forever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

V. 9. Raw-Half roasted, but throughly drest.

Verse 9. With the purtenance thereof.] All the intestines, for these were abused by the heathens to purposes of divination; and when roasted in the manner here directed they could not be thus used. The command also implies that the lamb was to be roasted whole; neither the head or legs were to be separated, nor the intestines removed. I suppose that these last simply included the heart, lungs, liver, kidneys, &c., and not the intestinal canal.

Verses 8, 9. Eat it not raw — Nor half dressed; but roast with fire — Not only because it might be sooner roasted than boiled, and they were in haste to be gone; but because it was thus the better type of him who endured the fierceness of divine wrath for us, Lamentations 1:13. Unleavened bread — Partly to remind them of their hardships in Egypt, unleavened bread being more heavy and unsavoury; and partly to commemorate their hasty deliverance, which did not allow them time to leaven it, verse 39; Deuteronomy 16:3. But as the original word for unleavened signifies pure, unmixed, uncorrupted, leaven being a kind of corruption, the use of unleavened bread, no doubt, was enjoined to show them the necessity of sincerity and uprightness: to which quality of leaven the apostle alludes, Galatians 5:2, and 1 Corinthians 5:8. With bitter herbs — To remind them of their Egyptian bondage, which made their lives bitter to them.

8, 9. In that night — The night following the sunset of the fourteenth of Nisan, or Abib. Roast… not… raw, (under-done,) nor sodden (boiled) — The lamb was to be roasted whole, not a bone broken, the entrails being cleansed and put back, and all the viscera, as heart, liver, etc., (purtenance, inwards,) included. Boiling would be liable to separate the members, but the typical wholeness of the lamb was an essential thing, as setting forth the oneness of the chosen people, and this was preserved in roasting. As they gathered about the table, the lamb was to symbolize to all who ate of it the spiritual oneness into which they were then by faith to enter. Thus says the Apostle, speaking of the Christian Passover, “We being many are one bread, and one body: for we are all partakers of that one Bread.” 1 Corinthians 10:17. The lamb was to be fastened to the spit, as afterwards the Lamb of God was fastened to the cross. Jahn says that it was transfixed upon two spits, the one lengthwise and the other crosswise, (Arch., § 353,) and it is significant that the Samaritans at Nablous now fasten the lamb to a spit in the form of a cross. (Stanley’s Jewish Church, lect. 5.) Justin Martyr records that this was the Jewish usage. (Dialogue with Trypho, chap. 40.) Christ’s body was preserved unbroken, as a symbol of the same unity of the members and the Head. See note on Matthew 26:2. Unleavened bread — This specially symbolized three things: the haste in which they fled, not waiting for the bread to rise, (vers. 34 and 39;) their sufferings in Egypt, for such bread was called “bread of affliction,” (Deuteronomy 16:3;) but chiefly their purity as a consecrated nation, since fermentation is incipient putrefaction, and leaven was thus a symbol of impurity. With bitter herbs they shall eat it — A symbol of their bitter bondage. On (not “with”) bitter herbs — That is, these, with the unleavened bread, were to constitute the basis, the chief part, of the supper, while a morsel of the lamb gave it flavour. The meal as a whole was a memento both of the “passing over” of the destroying angel, and of the bondage, while the savory accompaniment of the lamb’s flesh commemorated their deliverance. It was also to be eaten as a feast, with cheerfulness and gratitude.

V. 10. Ye shall burn with fire-To prevent the profane abuse of it.

Verse 10. Ye shall let nothing of it remain until the morning] Merely to prevent putrefaction; for it was not meet that a thing offered to God should be subjected to corruption, which in such hot countries it must speedily undergo. Thus the body of our blessed Lord saw no corruption, Psalm 16:10; Acts 2:27, because, like the paschal lamb, it was a sacrifice offered to God.

It appears that from the Jewish passover the heathens borrowed their sacrifice termed PROPTER VIAM. It was their custom previously to their undertaking a journey, to offer a sacrifice to their gods, and to eat the whole if possible, but if any part was left they burned it with fire; and this was called propter viam, because it was made to procure a prosperous journey. It was in reference to this that Cato is said to have rallied a person called Q. Albidius, who, having eaten up all his goods, set fire to his house, his only remaining property. “He has offered his sacrifice propter viam,” says Cato, “because he has burned what he could not eat.” This account is given by Macrobius, Saturn., lib. ii., 2, edit. Bipont., vol. 1., p. 333; and is a remarkable instance how closely some of the religious observances of the people of God have been copied by the heathen nations.

Verses 10, 11. With your loins girded — In a travelling posture, prepared for a journey, which is also the import of the three following particulars. Ye shall eat it in haste — As men expecting every moment to begin their journey. Now all these ceremonies were to accompany the feast, that it might be a more lively commemoration of their signal deliverance out of Egypt. It is the Lord’s passover — A sacrifice in honour of Jehovah, who passed over, or spared the Israelites, when he smote the Egyptians. It was not, however, strictly a sacrifice, not being offered upon the altar, but a religious ceremony, acknowledging God’s goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. Let nothing of it remain until the morning — God would have them to depend on him for their daily bread. That which remaineth ye shall burn with fire — To prevent its corruption, and the profane abuse of it.

10, 11. Let nothing of it remain — It was sacred to this special use, and was not to be profaned. Loins girded — As the first passover was eaten in the last hours of their stay in Egypt, they must then have been all ready to leave, waiting for the final word. Usually they sat or reclined about the table, but now they were to stand on their feet. Their feet were always bare within the house, but now they were to be shod for the rough desert roads. Their long garments were usually loose as they sat at meals, but now they were to be girded up closely for a long journey. Each was to have his travelling staff in hand, and to eat in haste. It is the Lord’s passover — Here for the first time occurs the word jsp, pesach, well rendered by our word passover, as it sets forth the passing over the houses of Israel in the tenth judgment-stroke. Jehovah says, “When I see the blood, I will pass over you.” So ever will the God of judgment pass over the soul marked with the blood of the spotless Lamb.

V. 11. The Lord’s passover-A sign of his passing over you, when he destroyed the Egyptians.

Verse 11. And thus shall ye eat it; with your loins girded] As in the eastern countries they wear long loose garments, whenever they travel they tuck up the fore parts of their garments in the girdle which they wear round their loins.

Your shoes on your feet] This seems particularly mentioned because not customary. “The easterns throw off their shoes when they eat, because it would be troublesome,” says Sir J. Chardin, “to keep their shoes upon their feet, they sitting cross-legged on the floor, and having no hinder quarters to their shoes, which are made like slippers; and as they do not use tables and chairs as we do in Europe, but have their floors covered with carpets, they throw off their shoes when they enter their apartments, lest they should soil those beautiful pieces of furniture.” On the contrary the Israelites were to have their shoes on, because now about to commence their journey. It was customary among the Romans to lay aside their shoes when they went to a banquet. The servants took them off them when they entered the house, and returned them when they departed to their own habitations.

Your staff in your hand] The same writer observes that the eastern people universally make use of a staff when they travel on foot. Ye shall eat it in haste] Because they were suddenly to take their departure: the destroying angel was at hand, their enemies were coming against them, and they had not a moment to lose.

It is the Lord’s passover.] That is, Jehovah is now about to pass over the land, and the houses only where the blood is sprinkled shall be safe from the stroke of death. The Hebrew word jsp pesach, which we very properly translate PASSOVER, and which should always be pronounced as two words, has its name from the angel of God passing by or over the houses of the Israelites, on the posts and lintels of which the blood of the lamb was sprinkled, while he stopped at the houses of the Egyptians to slay their first-born.

Verses 10, 11. With your loins girded — In a travelling posture, prepared for a journey, which is also the import of the three following particulars. Ye shall eat it in haste — As men expecting every moment to begin their journey. Now all these ceremonies were to accompany the feast, that it might be a more lively commemoration of their signal deliverance out of Egypt. It is the Lord’s passover — A sacrifice in honour of Jehovah, who passed over, or spared the Israelites, when he smote the Egyptians. It was not, however, strictly a sacrifice, not being offered upon the altar, but a religious ceremony, acknowledging God’s goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. Let nothing of it remain until the morning — God would have them to depend on him for their daily bread. That which remaineth ye shall burn with fire — To prevent its corruption, and the profane abuse of it.

10, 11. Let nothing of it remain — It was sacred to this special use, and was not to be profaned. Loins girded — As the first passover was eaten in the last hours of their stay in Egypt, they must then have been all ready to leave, waiting for the final word. Usually they sat or reclined about the table, but now they were to stand on their feet. Their feet were always bare within the house, but now they were to be shod for the rough desert roads. Their long garments were usually loose as they sat at meals, but now they were to be girded up closely for a long journey. Each was to have his travelling staff in hand, and to eat in haste. It is the Lord’s passover — Here for the first time occurs the word jsp, pesach, well rendered by our word passover, as it sets forth the passing over the houses of Israel in the tenth judgment-stroke. Jehovah says, “When I see the blood, I will pass over you.” So ever will the God of judgment pass over the soul marked with the blood of the spotless Lamb.

Verse 12. Against all the gods of Egypt, &c.] As different animals were sacred among the Egyptians, the slaying of the first-born of all the beasts might be called executing judgment upon the gods of Egypt. As this however does not appear very clear and satisfactory, some have imagined that the word yhla elohey should be translated princes, which is the rendering in our margin; for as these princes, who were rulers of the kingdom under Pharaoh, were equally hostile to the Hebrews with Pharaoh himself, therefore these judgments fell equally heavy on them also. But we may ask, Did not these judgments fall equally on all the families of Egypt, though multitudes of them had no particular part either in the evil counsel against the Israelites or in their oppression? Why then distinguish those in calamities in which all equally shared? None of these interpretations therefore appear satisfactory. Houbigant, by a very simple and natural emendation, has, he thinks, restored the whole passage to sense and reason. He supposes that yhla elohey, GODS, is a mistake for ylha ahley, TENTS or habitations, the h he and the l lamed being merely interchanged. This certainly gives a very consistent sense, and points out the universality of the desolation to which the whole context continually refers. He therefore contends that the text should be read thus: And on all the TENTS (or HABITATIONS) of Egypt I will execute judgment; by which words the Lord signified that not one dwelling in the whole land of Egypt should be exempted from the judgment here threatened. It is but justice to say that however probable this criticism may appear, it is not supported by any of the ancient versions, nor by any of the MSS. collated by Kennicott and Deuteronomy Rossi. The parallel place also, Numbers 33:4, is rather against Houbigant’s interpretation: For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also [µhyhlabw ubeloheyhem] the Lord executed judgments. But Houbigant amends the word in this place in the same way as he does that in Exodus. There appears also to be an allusion to this former judgment in Isaiah 19:1: Behold, the Lord-shall come into Egypt, and the idols [ylyla eliley] of Egypt shall be moved at his presence. And in Jeremiah 43:13: The houses of the gods [yhla ytb bottey elohey] of the Egyptians shall he burn with fire. The rabbins say that “when Israel came out of Egypt, the holy blessed God threw down all the images of their abominations, and they were broken to pieces.” When a nation was conquered, it was always supposed that their gods had either abandoned them or were overcome. Thus Egypt was ruined, and their gods confounded and destroyed by Jehovah. See Clarke’s note on “Exodus 11:7”.

Verse 12. Dreadful work was to be made this night in Egypt: all the firstborn of man and beast were this night to be slain, and judgment to be executed upon all the gods of Egypt — Their idol-gods. The images made of metal were, probably, melted, those of wood consumed, and those of stone broken to pieces. To this Isaiah 19:1, and Jeremiah 43:13, have been thought to allude. It may also signify, that God destroyed their sacred animals.

Ver. 12. The gods of Egypt. The Jews affirm that the temples of the Egyptians were demolished on the night of their passover. But Elohim sometimes signifies princes and nobles, and the words might refer to their destruction.

12. Against all the gods of Egypt I will execute judgment — See Introd. to the history of the plagues, (1.)

Verse 13. The blood shall be to you for a token] It shall be the sign to the destroying angel, that the house on which he sees this blood sprinkled is under the protection of God, and that no person in it is to be injured. See Clarke on “Exodus 12:11”.

Verse 14. A memorial] To keep up a remembrance of the severity and goodness, or justice and mercy, of God. Ye shall keep it a feast-it shall be annually observed, and shall be celebrated with solemn religious joy, throughout your generations-as long as ye continue to be a distinct people; an ordinance-a Divine appointment, an institution of God himself, neither to be altered nor set aside by any human authority. For ever] µlw[ tqj chukkath olam, an everlasting or endless statute, because representative of the Lamb of God who taketh away the sin of the world; whose mediation, in consequence of his sacrifice, shall endure while time itself lasts; and to whose merits and efficacy the salvation of the soul shall be ascribable throughout eternity. This, therefore, is a statute and ordinance that can have no end, either in this world or in the world to come. It is remarkable that though the Jews have ceased from the whole of their sacrificial system, so that sacrifices are no longer offered by them in any part of the world, yet they all, in all their generations and in all countries, keep up the remembrance of the passover, and observe the feast of unleavened bread. But no lamb is sacrificed. Their sacrifices have all totally ceased, ever since the destruction of Jerusalem by the Romans. Even the flesh that is used on this occasion is partly roasted and partly boiled, that it may not even resemble the primitive sacrifice; for they deem it unlawful to sacrifice out of Jerusalem. The truth is, the true Lamb of God that taketh away the sin of the world has been offered, and they have no power to restore the ancient type. See Clarke on “Exodus 12:27”.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

14. This day — The fourteenth of Abib, or Nisan, which was forever to be memorable as Israel’s birthday. The day of the full moon in the “ear-month” — the full moon of the spring equinox, when nature begins her round once more — was ever to be the great national festival of Israel.

Verse 15. Seven days shall ye eat unleavened bread] This has been considered as a distinct ordinance, and not essentially connected with the passover. The passover was to be observed on the fourteenth day of the first month; the feast of unleavened bread began on the fifteenth and lasted seven days, the first and last of which were holy convocations. That soul shall be cut off] There are thirty-six places in which this excision or cutting off is threatened against the Jews for neglect of some particular duty; and what is implied in the thing itself is not well known. Some think it means a violent death, some a premature death, and some an eternal death. It is very likely that it means no more than a separation from the rights and privileges of an Israelite; so that after this excision the person was considered as a mere stranger, who had neither lot nor part in Israel, nor any right to the blessings of the covenant. This is probably what St. Paul means, Romans 9:3. But we naturally suppose this punishment was not inflicted but on those who had showed a marked and obstinate contempt for the Divine authority. This punishment appears to have been nearly the same with excommunication among the Christians; and from this general notion of the cutting off, the Christian excommunication seems to have been borrowed.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

Ver. 15. That soul shall be cut off. Aben Ezra gives three glosses of this word, so frequent in the law. The first and highest application of the sentence is against him who shall omit circumcision, and neglect the passover, that he shall be cut off from the world to come. The second is, that he shall die an untimely death. The third is, that he shall die childless, and his name be cut off from the house of Israel.—Leaven is mystically understood of a depraved heart; yet fermented bread is easier of digestion than parched corn, and cakes made of flour.

15. Seven days — Through the sacred cycle of days they were to learn the lessons taught by the “bread of affliction.” That soul shall be cut off — Excommunicated from the sacred body, since such a soul cast off God’s covenant with the covenant sign. The modern Jews make the unleavened bread in thin dry biscuits. They are exceedingly scrupulous to cleanse, at this time, the whole house, searching every dark corner with candles lest a crumb of leavened bread should anywhere be found when this feast begins. Great care is taken that all the vessels in which it is made be perfectly clean, and that it bake rapidly, lest the least fermentation take place.

V. 16. An holy convocation-A solemn day for the people to assemble together.

Verse 16. In the first day and in the seventh day there shall be a holy convocation] This is the first place where we meet with the account of an assembly collected for the mere purpose of religious worship. Such assemblies are called holy convocations, which is a very appropriate appellation for a religious assembly; they were called together by the express command of God, and were to be employed in a work of holiness. arqm mikra, convocation, is a word of similar import with the Greek ekklhsia, which we commonly translate Church, and which properly signifies an assembly convened by public call.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

16. Holy convocation — The first and seventh days were to be days of general assembly, in which no work but that of necessity should be done — sabbaths, when all the people should gather to hear the law, and to adore Jehovah, their Saviour, while they recounted to each other his mighty delivering mercies. This was the origin of the Jewish synagogue.

Verse 17. Self-same day] µx[b beetsem, in the body of this day, or in the strength of this day; probably they began their march about day-break, called here the body or strength of the day, and in Deuteronomy 16:1, by night-sometime before the sun rose.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

17. In this selfsame day have I brought your armies out — This was said before the deliverance was effected, and it is spoken of in the past as if already made sure. Thus the Hebrew preterit is often used in prophecy for an emphatic future. (Nordh., Gram., § 966, 1, a.)

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

18-20. These verses repeat and emphasize the details of the ordinance.

V. 19. A stranger-A proselyte. Heathens were not concerned in the passover.

Verse 19. No leaven found in your houses] To meet the letter of this precept in the fullest manner possible, the Jews, on the eve of this festival, institute the most rigorous search through every part of their houses, not only removing all leavened bread, but sweeping every part clean, that no crumb of bread shall be left that had any leaven in it. And so strict were they in the observance of the letter of this law, that if even a mouse was seen to run across the floor with a crumb of bread in its mouth, they considered the whole house as polluted, and began their purification afresh. We have already seen that leaven was an emblem of sin, because it proceeded from corruption; and the putting away of this implied the turning to God with simplicity and uprightness of heart. See on Exodus 12:8, and See Clarke’s note on “Exodus 12:27”.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

18-20. These verses repeat and emphasize the details of the ordinance.

Verses 14-20. This shall be to you for a memorial — It was to be annually observed as a feast to the Lord in their generations, to which the feast of unleavened bread was annexed. A holy convocation — Such solemn festivals were called convocations, because the people were then assembled by sound of trumpet to attend the rites and ordinances of divine worship. The first day was to be a holy convocation, because of the feast of the passover; and the seventh, as being that day, after their exit out of Egypt, when Pharaoh and his host were drowned in the Red sea. A stranger — A proselyte, Heathen were not concerned in the passover. It must be here observed, that the whole of this ordinance of the passover was typical.

(1,) The paschal lamb was typical. Christ is our passover, 1 Corinthians 5:7. 1st, It was to be a lamb, and Christ is the Lamb of God, John 1:29. 2d, It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. 3d, It was to be without blemish, signifying the purity of the Lord Jesus, a lamb without spot, 1 Peter 1:19. 4th, It was to be set apart four days before, denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and promise of God. It is observable, that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. 5th, It was to be slain and roasted with fire, representing the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 6th, It was to be killed by the whole congregation between the two evenings, that is, between three o’clock and six. Christ suffered in the latter end of the world, (Hebrews 9:26,) by the hand of the Jews, the whole multitude of them, Luke 23. 18. 7th, Not a bone of it must be broken, (verse 46,) which is expressly said to be fulfilled in Christ, John 19:33, 36.

(2,) The sprinkling of the blood was typical. 1st, It was not enough that the blood of the Lamb was shed, but it must be sprinkled, denoting the application of the merit of Christ’s death to our souls, by the Holy Ghost, through faith. 2d, It was to be sprinkled upon the door-posts, signifying the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Revelation 7:3. 3d, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell.

(3,) The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, The paschal lamb was killed not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight in him, as we have in eating and drinking when we are hungry or thirsty. 2d, It was to be all eaten: those that, by faith, feed upon Christ, must feed upon a whole Christ. They must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. 3d, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4th, It was to be eaten in a departing posture, verse 11; when we feed upon Christ by faith, we must sit loose to the world and all things in it.

(4,) The feast of unleavened bread was typical of the Christian life, 1 Corinthians 5:7, 8. Having received Christ Jesus the Lord, 1st, We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; for if true believers have not a continual feast, it is their own fault. 2d, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3d, It was to be an ordinance for ever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

18-20. These verses repeat and emphasize the details of the ordinance.

Verse 21. Kill the passover.] That is, the lamb, which was called the paschal or passover lamb. The animal that was to be sacrificed on this occasion got the name of the institution itself: thus the word covenant is often put for the sacrifice offered in making the covenant; so the rock was Christ, 1 Corinthians 10:4; bread and wine the body and blood of Christ, Mark 14:22, 24. St. Paul copies the expression, 1 Corinthians 5:7: Christ our passover (that is, our paschal lamb) is sacrificed for us.

21. Now follows the fulfilment of Jehovah’s command by Moses. Draw out and take — Withdraw; go forth to your homes, and make ready the passover: so Septuagint, Vulgate, Arabic, Keil, Knobel. But Gesenius, De Wette, and others interpret choose out, or lay hold of.

V. 22. Out of the door of his house-Of that house, wherein he ate the passover: Until the morning-That is, till towards morning, when they would be called for to march out of Egypt. They went out very early in the morning.

Verse 22. A bunch of hyssop] The original word bwza ezob has been variously translated musk, rosemary, polypody of the wall, mint, origanum, marjoram, and HYSSOP: the latter seems to be the most proper. Parkhurst says it is named from its detersive and cleansing qualities, whence it was used in sprinkling the blood of the paschal lamb, in cleansing the leprosy, Leviticus 14:4, 6, 51, 52; in composing the water of purification, Numbers 19:6, and sprinkling it, Numbers 19:18. It was a type of the purifying virtue of the bitter sufferings of Christ. And it is plain, from Psalm 51:7, that the psalmist understood its meaning. Among botanists hyssop is described as “a genus of the gymnospermia (naked-seeded) order, belonging to the didynamia class of plants. It has under-shrubby, low, bushy stalks, growing a foot and a half high, small, spear-shaped, close-sitting, opposite leaves, with several smaller ones rising from the same joint; and all the stalks and branches terminated by erect whorled spikes of flowers of different colours, in the varieties of the plant. The leaves have an aromatic smell, and a warm pungent taste. The leaves of this plant are particularly recommended in humoral asthmas, and other disorders of the breast and lungs, and greatly promote expectoration.” Its medicinal qualities were probably the reason why this plant was so particularly recommended in the Scriptures.

Verse 22. Out of the door of his house — Of that house wherein he ate the passover: until the morning — That is, till toward the morning, when they would be called for to march out of Egypt; for they went forth very early in the morning. This command was peculiar to the first passover.

22, 23. Hyssop — This has not been mentioned before. The hyssop included several species of herb, but that used in Egypt was, according to Kimchi and Maimonides, wild marjoram, an aromatic plant and condiment much used by the poorer classes in Egypt for food. None of you shall go out at the door — Only within the blood-besprinkled door was safety. The destroyer — Whether angel or pestilence, could not pass the line drawn in blood. Each sanctuary home in Israel was thus made a symbol of the fold whereof Christ is the door, and only behind hiswounds can sinful man be safe from the destroyer.

V. 23. The destroyer-The destroying angel, whether this was a good or an evil angel, we have not light to determine.

Verse 23. The destroyer — The destroying angel: whether this was a good or an evil angel, we have not light to determine.

22, 23. Hyssop — This has not been mentioned before. The hyssop included several species of herb, but that used in Egypt was, according to Kimchi and Maimonides, wild marjoram, an aromatic plant and condiment much used by the poorer classes in Egypt for food. None of you shall go out at the door — Only within the blood-besprinkled door was safety. The destroyer — Whether angel or pestilence, could not pass the line drawn in blood. Each sanctuary home in Israel was thus made a symbol of the fold whereof Christ is the door, and only behind hiswounds can sinful man be safe from the destroyer.

24-27. The monumental character of this feast as a perpetual reminder of the supernatural origin of the nation, and as a means of education to all the generations of the people, is here minutely emphasized and enforced. TENTH JUDGMENT STROKE, 29-36. 29, 30.

And now arose the awful “midnight cry,” as the flower of every house fell before the destroyer.

24-27. The monumental character of this feast as a perpetual reminder of the supernatural origin of the nation, and as a means of education to all the generations of the people, is here minutely emphasized and enforced. TENTH JUDGMENT STROKE, 29-36. 29, 30.

And now arose the awful “midnight cry,” as the flower of every house fell before the destroyer.

Verse 26. What mean ye by this service?] The establishment of this service annually was a very wise provision to keep up in remembrance this wonderful deliverance. From the remotest antiquity the institution of feasts, games, &c., has been used to keep up the memory of past grand events. Hence God instituted the Sabbath, to keep up the remembrance of the creation; and the passover to keep up the remembrance of the deliverance from Egypt. All the other feasts were instituted on similar reasons. The Jews never took their sons to the tabernacle or temple till they were twelve years of age, nor suffered them to eat of the flesh of any victim till they had themselves offered a sacrifice at the temple, which they were not permitted to do before the twelfth year of their age. It was at this age that Joseph and Mary took our blessed Lord to the temple, probably for the first time, to offer his sacrifice. See Calmet.

24-27. The monumental character of this feast as a perpetual reminder of the supernatural origin of the nation, and as a means of education to all the generations of the people, is here minutely emphasized and enforced. TENTH JUDGMENT STROKE, 29-36. 29, 30.

And now arose the awful “midnight cry,” as the flower of every house fell before the destroyer.

V. 27. The people bowed the head and worshipped-They hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege.

Verse 27. It is the sacrifice of the Lord’s passover] We have already intimated that the paschal lamb was an illustrious type of Christ; and we shall find that every thing in this account is typical or representative. The bondage and affliction of the people of Israel may be considered as emblems of the hard slavery and wretchedness consequent on a state of sinfulness. Satan reigns over both body and soul, bringing the whole into subjection to the law of sin and death; while various evil tempers, passions, lusts, and irregular appetites, act as subordinate tormentors, making the lives of the vassals of sin bitter, because of the rigour by which they are obliged to serve. Reader, is this thy case? The mercy of God projects the redemption of man from this cruel bondage and oppression; and a sacrifice is appointed for the occasion by God himself, to be offered with particular and significant rites and ceremonies, all of which represent the passion and death of our blessed Lord, and the great end for which he became a sacrifice, viz., the redemption of a lost world from the power, the guilt, and the pollution of sin, &c. And it is worthy of remark, 1. That the anniversary or annual commemoration of the passover was strictly and religiously kept by the Jews on the day, and hour of the day, on which the original transaction took place, throughout all their succeeding generations.

2. That on one of these anniversaries, and, as many suppose, on the very day and hour on which the paschal lamb was originally offered, our blessed Lord expired on the cross for the salvation of the world. 3. That after the destruction of Jerusalem the paschal lamb ceased to be offered by the Jews throughout the world, though they continue to hold the anniversary of the passover, but without any sacrifice, notwithstanding their deep-rooted, inveterate antipathy against the author and grace of the Gospel. 4. That the sacrament of the Lord’s Supper was instituted to keep this true paschal sacrifice in commemoration, and that this has been religiously observed by the whole Christian world (one very small class of Christians excepted) from the foundation of Christianity to the present day! 5. That the Jews were commanded to eat the paschal lamb; and our Lord, commemorating the passover, commanded his disciples, saying, Take, eat, THIS is my body, which is given for you; do this in remembrance of ME. In the communion service of the Church of England, the spirit and design both of the type and antitype are most expressly condensed into one point of view, in the address to the communicant: “Take and eat this in remembrance that Christ died for THEE; and FEED upon HIM, in thy heart, by FAITH with THANKSGIVING. Thus God continues the memorial of that grand transaction which he has said should be an ordinance for ever; evidently meaning thereby, that the paschal lamb should be the significator till the passion and death of Christ; and that afterwards bread and wine taken sacramentally, in commemoration of his crucifixion, should be the continual representatives of that sacrifice till the end of the world. Thus the passover in itself, and in its reference, is an ordinance for ever; and thus the words of the Lord are literally fulfilled. Reader, learn from this, 1. That if thou art not rescued from the thraldom of sin, thou must perish for ever. 2. That nothing less than the power and mercy of God can set thee free. 3. That God will save thee in no other way than by bringing thee out of thy sinful state, and from thy wicked practices and companions. 4. That in order to thy redemption it was absolutely necessary that the Son of God should take thy nature upon him, and die in thy stead. 5. That unless the blood of this sacrifice be sprinkled, in its atoning efficacy and merits, on thy heart and conscience, the guilt and power of thy sin cannot be taken away.

6. That as the blood of the paschal lamb must be sprinkled on every house, in order to the preservation of its inhabitants, so there must be a personal application of the blood of the cross to thy conscience, to take away thy sins. 7. As it was not enough that the passover was instituted, but the blood must be sprinkled on the lintels and door posts of every house to make the rite effectual to the salvation of each individual, so it is not enough that Christ should have taken human nature upon him, and died for the sin of the world; for no man who has the opportunity of hearing the Gospel is saved by that death, who does not, by faith, get a personal application of it to his own heart. 8. That those who wish for an application of the atoning blood, must receive this spiritual passover with a perfect readiness to depart from the land of their captivity, and travel to the rest that remains for the people of God; it being impossible, not only to a gross sinner, continuing such, to be finally saved, (however he may presume upon the mercy of God,) but also to a worldly-minded man to get to the kingdom of God; for Christ died to save us from the present evil world, according to the will of God. 9. That in order to commemorate aright, in the sacrament of the Lord’s Supper, the great atonement made for the sin of the world, all leaven of malice, bitterness, and insincerity, must be put away; as God will have no man to partake of this mystery who does not fully enter into its spirit and meaning. See 1 Corinthians 5:7, 8.

Verse 27. The people bowed the head and worshipped — They hereby signified their submission to this institution as a law, and their thankfulness for it as a privilege.

24-27. The monumental character of this feast as a perpetual reminder of the supernatural origin of the nation, and as a means of education to all the generations of the people, is here minutely emphasized and enforced. TENTH JUDGMENT STROKE, 29-36. 29, 30.

And now arose the awful “midnight cry,” as the flower of every house fell before the destroyer.

Verse 29. Smote all the first born] If we take the term first-born in its literal sense only, we shall be led to conclude that in a vast number of the houses of the Egyptians there could have been no death, as it is not at all likely that every first-born child of every Egyptian family was still alive, and that all the first-born of their cattle still remained. And yet it is said, Exodus 12:30, that there was not a house where there was not one dead. The word therefore must not be taken in its literal sense only. From its use in a great variety of places in the Scriptures it is evident that it means the chief, most excellent, best beloved, most distinguished, &c. In this sense our blessed Lord is called the FIRST-BORN of every creature, Colossians 1:15, and the FIRST-BORN among many brethren, Romans 8:29; that is, he is more excellent than all creatures, and greater than all the children of men. In the same sense we may understand Revelation 1:5, where CHRIST is called the FIRST-BEGOTTEN from the dead, i.e., the chief of all that have ever visited the empire of death, and on whom death has had any power; and the only one who by his own might quickened himself. In the same sense wisdom is represented as being brought forth before all the creatures, and being possessed by the Lord in the beginning of his ways, Proverbs 8:22-30; that is, the wisdom of God is peculiarly conspicuous in the production, arrangement, and government of every part of the creation. So Ephraim is called the Lord’s FIRST-BORN, Jeremiah 31:9. And the people of Israel are often called by the same name, see Exodus 4:22: Israel is my son, my FIRST-BORN; that is, the people in whom I particularly delight, and whom I will especially support and defend. And because the first-born are in general peculiarly dear to their parents, and because among the Jews they had especial and peculiar privileges, whatever was most dear, most valuable, and most prized, was thus denominated. So Micah 6:7: Shall I give my FIRST-BORN for my transgression, the fruit of my body for the sin of my soul? Shall I give up the most beloved child I have, he that is most dear and most necessary to me, in order to make an atonement for my sins! In like manner the Prophet Zechariah, speaking of the conversion of the Jews to the Gospel of Christ, represents them as looking on him whom they have pierced, and being as one that is in bitterness for his FIRST-BORN; that is, they shall feel distress and anguish as those who had lost their most beloved child. So the Church triumphant in the kingdom of God are called, Hebrews 12:23, the general assembly and Church of the FIRST-BORN, i.e., the most noble and excellent of all human if not created beings. So Homer, Il. iv., ver. 102: arnwn prwtogonwn rexein kleithn ekatombhn\ “A hecatomb of lambs all firstlings of the flock.” That is, the most excellent of their kind.

In a contrary sense, when the word first-born is joined to another that signifies any kind of misery or disgrace, it then signifies the depth of misery, the utmost disgrace. So the FIRST-BORN of the poor, Isaiah 14:30, signifies the most abject, destitute, and impoverished. The FIRST-BORN of death, Job 18:13, means the most horrible kind of death. So in the threatening against Pharaoh, Exodus 11:5, where he informs him that he will slay all the first-born, from the first-born of Pharaoh that sitteth upon the throne; to the first born of the maid-servant that is behind the mill, he takes in the very highest and lowest conditions of life. As there was no state in Egypt superior to the throne, so there was none inferior to that of the female slave that ground at the mill. The Prophet Habakkuk seems to fix this as the sense in which the word is used here; for speaking of the plagues of Egypt in general, and the salvation which God afforded his people, he says, Habakkuk 3:13: Thou wentest forth for the salvation of thy people-thou woundedst the HEAD (var rosh, the chief, the most excellent) of the house of the wicked-of Pharaoh and the Egyptians. And the author of the book of Wisdom understood it in the same way: The master and the servant were punished after one manner; and like as the king, so suffered the common people-for in one moment the NOBLEST OFFSPRING of them was destroyed, Wisdom 18:11,12. And in no other sense can we understand the word in Psalm 89:27, where, among the promises of God to David, we find the following: Also I will make him my FIRST-BORN, higher than the kings of the earth; in which passage the latter clause explains the former; David, as king, should be the FIRST-BORN, of God, i.e., he should be higher than the kings of the earth-the MOST EMINENT potentate in the universe. In this sense, therefore, we should understand the passage in question; the most eminent person in every family in Egypt, as well as those who were literally the first-born, being slain in this plague. Calmet and some other critics particularly contend for this sense.

Verse 30. There was a great cry] No people in the universe were more remarkable for their mournings than the Egyptians, especially in matters of religion; they whipped, beat, tore themselves, and howled in all the excess of grief. When a relative died, the people left the house, ran into the streets, and howled in the most lamentable and frantic manner. See Diod. Sicul., lib. i., and Herod., lib. ii., c. 85, 86. And this latter author happening to be in Egypt on one of their solemnities, saw myriads of people whipping and beating themselves in this manner, lib. ii., c. 60; and see Mr. Bryant on the Plagues of Egypt, where many examples are given, p. 162, &c. How dreadful then must the scene of horror and distress appear when there was not one house or family in Egypt where there was not one dead; and according to their custom, all the family running out into the streets bewailing this calamity!

V. 31. Rise up, and get you forth-Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest if he delay’d, he himself should fall next. And that he sent them out, not as men hated (as the Pagan historians have represented this matter) but as men feared, is plain by his request to them.

Verse 31. Called for Moses and Aaron] That is, he sent the message here mentioned to them; for it does not appear that he had any farther interview with Moses and Aaron, after what is mentioned Exodus 10:28, 29, and Exodus 11:8. See Clarke’s notes on “Exodus 10:28”; “Exodus 10:29”; “Exodus 11:8”.

Verses 31, 32. Rise up, and get you forth — Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed, he himself should fall next. And that he sent them out, not as men hated (as the pagan historians have represented this matter) but as men feared, is plain by his request to them. Bless me also — Let me have your prayers, that I may not be plagued for what is past when you are gone.

31-33. And he called for Moses and Aaron by night — Pharaoh had commanded them to see his face no more, but now an awful fear seized the monarch that the whole nation was to be destroyed, and he sent as an humble suppliant, beseeching Israel to depart, and take all their families, flocks, and herds. And bless me also — Pray Jehovah that no worse come upon me.

V. 32. Bless me also-Let me have your prayers, that I may not be plagued for what is past when you are gone.

Verses 31, 32. Rise up, and get you forth — Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed, he himself should fall next. And that he sent them out, not as men hated (as the pagan historians have represented this matter) but as men feared, is plain by his request to them. Bless me also — Let me have your prayers, that I may not be plagued for what is past when you are gone.

31-33. And he called for Moses and Aaron by night — Pharaoh had commanded them to see his face no more, but now an awful fear seized the monarch that the whole nation was to be destroyed, and he sent as an humble suppliant, beseeching Israel to depart, and take all their families, flocks, and herds. And bless me also — Pray Jehovah that no worse come upon me.

V. 33. We be all dead men-When death comes unto our houses, it is seasonable for us to think of our own mortality.

Verse 33. The Egyptians were urgent upon the people] They felt much, they feared more; and therefore wished to get immediately rid of a people on whose account they found they were smitten with so many and such dreadful plagues.

Verse 33. The Egyptians were urgent — They were willing to make all concessions, so they would but be gone; ransoming their lives, not only by prayers, but by their most precious things. For they said, We be all dead men — When death comes into our houses it is seasonable for us to think of our own mortality.

31-33. And he called for Moses and Aaron by night — Pharaoh had commanded them to see his face no more, but now an awful fear seized the monarch that the whole nation was to be destroyed, and he sent as an humble suppliant, beseeching Israel to depart, and take all their families, flocks, and herds. And bless me also — Pray Jehovah that no worse come upon me.

V. 34. Their kneading-troughs-Or rather, their lumps of paste unleavened.

Verse 34. The people took their dough before it was leavened, &c.] There was no time now to make any regular preparation for their departure, such was the universal hurry and confusion. The Israelites could carry but little of their household utensils with them; but some, such as they kneaded their bread and kept their meal in, they were obliged to carry with them. The kneading troughs of the Arabs are comparatively small wooden bowls, which, after kneading their bread in, serve them as dishes out of which they eat their victuals. And as to these being bound up in their clothes, no more may be intended than their wrapping them up in their long, loose garments, or in what is still used among the Arabs, and called hykes, which is a long kind of blanket, something resembling a highland plaid, in which they often carry their provision, wrap themselves by day, and sleep at night. Dr. Shaw has been particular in his description of this almost entire wardrobe of an Arab. He says they are of different sizes and of different qualities, but generally about six yards in length, and five or six feet broad. He supposes that what we call Ruth’s veil, Ruth 3:15, was a hyke, and that the same is to be understood of the clothes of the Israelites mentioned in this verse. See his Travels, p. 224, 4to edition.

Verse 34. The people took their dough — Perhaps the Hebrew word here used had better be rendered flour, as it is 2 Samuel 13:8; for if they had time to make it into paste, it seems they would also have had time to leaven it. Their kneading-troughs — The word thus rendered is translated store, Deuteronomy 28:5, 17. And as kneading-troughs are not things which travellers are wont to carry with them, it seems more natural to understand it of their flour, grain, or dough.

34. Their kneading troughs being bound up in their clothes — The kneading troughs of the Egyptians were of wood, (see illustration under chap. 8:3,) and so, perhaps, were those of the Israelites; but more probably they were mere leather bags, such as are now used by the Bedouins. By “clothes” is here meant the simlah, a square, shawl-like outer garment, like a Scotch plaid, used to wrap up small movables. From this and the thirty-ninth verse it will be seen that the unleavened bread had an historical as well as a symbolical meaning. There was not the usual time for dough to rise, even had it been leavened.

Verse 35. They borrowed of the Egyptians] See Clarke’s note on “Exodus 3:22”, where the very exceptionable term borrow is largely explained.

35, 36. See on Exodus 3:22, and 11:2.

35, 36. See on Exodus 3:22, and 11:2.

V. 37. About six hundred thousand men-The word means strong and able men fit for wars, beside women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years.

Verse 37. From Rameses to Succoth] Rameses appears to have been another name for Goshen, though it is probable that there might have been a chief city or village in that land, where the children of Israel rendezvoused previously to their departure, called Rameses. As the term Succoth signifies booths or tents, it is probable that this place was so named from its being the place of the first encampment of the Israelites. Six hundred thousand] That is, There was this number of effective men, twenty years old and upwards, who were able to go out to war. But this was not the whole number, and therefore the sacred writer says they were about 600,000; for when the numbers were taken about thirteen months after this they were found to be six hundred and three thousand five hundred and fifty, without reckoning those under twenty years of age, or any of the tribe of Levi; see Numbers 1:45, 46. But besides those on foot, or footmen, there were no doubt many old and comparatively infirm persons, who rode on camels, horses, or asses, besides the immense number of women and children, which must have been at least three to one of the others; and the mixed multitude, Exodus 12:38, probably of refugees in Egypt, who came to sojourn there, because of the dearth which had obliged them to emigrate from their own countries; and who now, seeing that the hand of Jehovah was against the Egyptians and with the Israelites, availed themselves of the general consternation, and took their leave of Egypt, choosing Israel’s God for their portion, and his people for their companions. Such a company moving at once, and emigrating from their own country, the world never before nor since witnessed; no doubt upwards of two millions of souls, besides their flocks and herds, even very much cattle; and what but the mere providence of God could support such a multitude, and in the wilderness, too, where to this day the necessaries of life are not to be found?

Suppose we take them at a rough calculation thus, two millions will be found too small a number.

Effective men, 20 years old and upward — 600,000

Two-thirds of whom we may suppose were married, in which case their wives would amount to — 400,000

These, on an average, might have 5 children under 20 years of age, an estimate which falls considerably short of the number of children each family must have averaged in order to produce from 75 persons, in A. M. 2298, upwards of 600,000 effective men in A. M. 2494, a period of only 196 years — 2,000,000

The Levites, who probably were not included among the effective men — 45,000

Their wives — 33,000

Their children — 165,000

The mixed multitude probably not less than — 20,000

________ — Total 3,263,000

Besides a multitude of old and infirm persons who would be obliged to ride on camels and asses, &c., and who must, from the proportion that such bear to the young and healthy, amount to many thousands more! Exclude even the Levites and their families, and upwards of three millions will be left.

“In Numbers 3:39 the male Levites, aged one month and upwards, are reckoned 22,000, perhaps the females did not much exceed this number, say 23,000, and 500 children, under one month, will make 45,500.”-Anon.

Had not Moses the fullest proof of his Divine mission, he never could have put himself at the head of such an immense concourse of people, who, without the most especial and effective providence, must all have perished for lack of food. This single circumstance, unconnected with all others, is an ample demonstration of the Divine mission of Moses, and of the authenticity and Divine inspiration of the Pentateuch. To suppose that an impostor, or one pretending only to a Divine call, could have ventured to place himself at the head of such an immense body of people, to lead them through a trackless wilderness, utterly unprovided for such a journey, to a land as yet in the possession of several powerful nations whom they must expel before they could possess the country, would have implied such an extreme of madness and folly as has never been witnessed in an individual, and such a blind credulity in the multitude as is unparalleled in the annals of mankind! The succeeding stupendous events proved that Moses had the authority of God to do what he did; and the people had at least such a general conviction that he had this authority, that they implicitly followed his directions, and received their law from his mouth.

Verse 37. About six hundred thousand men — The word means strong and able men fit for wars, besides women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years!

Ver. 37. About six hundred thousand. The women also would make 600,000; and the children probably 1,300,000 or 1,400,000. The rabbins commonly agree that they were above two millions, and not exceeding two millions and a half. What a confirmation of God’s faithful word to Abraham, that his seed should be as the stars for multitude.

THE EXODE, 37-42.

37. From Rameses to Succoth — Probably not the treasure-city Rameses, or Raamses, mentioned Exodus 1:11, but the district or province spoken of Genesis 47:11, which is the same as Goshen, the border-land, of Egypt toward Palestine. From all parts of the province they started, the families and tribes gradually gathering, concentrating in and around Succoth at the end of the first day. The name Succoth, which signifies booths, indicates that this was a mere temporary caravan or military station, though it may possibly have been a town named from such a station. We are to think of the people as falling into the host with their flocks and herds for the first two days, when they rallied behind the pillar of cloud at Etham, “in the edge of the wilderness.” It seems most likely that their course for the first days lay along the Wady Tumeylat, which runs in an easterly direction towards the ancient bitter lakes. In this wady the Israelites were probably most thickly settled. From all parts of Rameses or Goshen there was a movement eastward through this rich valley in the heart of the province, along the line of the canal, which had the same general direction as the present Sweet-water Canal constructed by Lesseps. (See note on Goshen, Genesis 48:6.) Although they are said to have started from Rameses, they did not get fairly beyond its limits till they passed Etham.

Some, following Sicard, have supposed that the Israelites took the ancient caravan route from the Nile due east to the Red Sea, along the Wady et Tih, which is shut in on the north and south by mountain ranges, and terminates in the broad plain of Baideah on the Gulf of Suez. The northern range is broken by a branch valley, twenty-three miles from the Nile, where is the only fountain in the wady, and it ends in the promontory of Ras Attah-kah, which stretches into the Gulf, twelve miles below Suez. (See map of Goshen.) But the northern route above described much better fits the requirements of the text. Six hundred thousand — This is given as the round number; by the census taken the next year in the wilderness of Sinai the actual number was six hundred and three thousand five hundred and fifty. Numbers 2:32. See further in Concluding Note.

V. 38. And a mixed multitude went up with them-Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude unthinking mob, that followed they knew not why: It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle-This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle.

Verses 38, 39. And a mixed multitude went up with them — Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude, unthinking mob, that followed they knew not why. It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle — This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle. Thrust out — By importunate entreaties.

Ver. 38. A mixed multitude went up also with them. Most of these are supposed to have been slaves, who embraced this opportunity of emancipation.

38. A mixed multitude — Egyptians, who, in this time of popular excitement and commotion had become disaffected, unsettled, and a medley of adventurous spirits of various peoples, such as always follow an army or emigrating host. Egyptians and “strangers” are afterwards mentioned as living among the Israelites. From Numbers 11:4, we see that the distrust of God’s providence which led to the plague of Kibroth-hattaavah (Graves of lust) began among this heathen rabble, and from Deuteronomy 29:11, it would seem that these “strangers” became hewers of wood and drawers of water for Israel. The Israelites had always continued to be a pastoral people, so that their property consisted mainly of flocks and herds.

V. 39. Thrust out-By importunate entreaties.

Verses 38, 39. And a mixed multitude went up with them — Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude, unthinking mob, that followed they knew not why. It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle — This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle. Thrust out — By importunate entreaties.

39. Unleavened cakes — See on verse 8.

V. 40. It was just four hundred and thirty years from the promise made to Abraham (as the Apostle explains it, Galatians 3:17,) at his first coming into Canaan, during all which time the Hebrews, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham’s seed towards Canaan was four hundred and thirty years (it should seem, to a day) from the promise made to Abraham, Genesis 12:2. I will make of thee a great nation.

Verse 40. Now the sojourning of the children of Israel, &c.] The statement in this verse is allowed on all hands to be extremely difficult, and therefore the passage stands in especial need of illustration. “That the descendants of Israel did not dwell 430 years in Egypt,” says Dr. Kennicott, “may be easily proved, and has often been demonstrated. Some therefore imagine that by Egypt here both it and Canaan are to be understood. But this greater latitude of place will not solve the difficulty, since the Israelites, including Israel their father, did not sojourn 430 years in both countries previous to their departure from Egypt. Others, sensible of the still remaining deficiency, would not only have Egypt in the text to signify it and Canaan, but by a figure more comprehensive would have the children of Israel to mean Israel’s children, and Israel their father, and Isaac the father of Israel, and part of the life of Abraham, the father of Isaac.

“Thus indeed,” says Dr. Kennicott, “we arrive at the exact sum, and by this method of reckoning we might arrive at any thing but truth, which we may presume was never thus conveyed by an inspired writer.” But can the difficulty be removed without having recourse to such absurd shifts? Certainly it can. The Samaritan Pentateuch, in all its manuscripts and printed copies, reads the place thus:— [Samaritan]

Umoshab beney Yishrael veabotham asher yashebu baarets Cenaan, ubaarets mitsraim sheloshim shanah vearba meoth shanah. “Now the sojourning of the children of Israel, and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was 430 years.” This same sum is given by St. Paul, Galatians 3:17, who reckons from the promise made to Abraham, when God commanded him to go to Canaan, to the giving of the law, which soon followed the departure from Egypt; and this chronology of the apostle is concordant with the Samaritan Pentateuch, which, by preserving the two passages, they and their fathers, and in the land of Canaan, which are lost out of the present copies of the Hebrew text, has rescued this passage from all obscurity and contradiction. It may be necessary to observe that the Alexandrian copy of the Septuagint has the same reading as that in the Samaritan. The Samaritan Pentateuch is allowed by many learned men to exhibit the most correct copy of the five books of Moses; and the Alexandrian copy of the Septuagint must also be allowed to be one of the most authentic as well as most ancient copies of this version which we possess. As to St. Paul, no man will dispute the authenticity of his statement; and thus in the mouth of these three most respectable witnesses the whole account is indubitably established. That these three witnesses have the truth, the chronology itself proves: for from Abraham’s entry into Canaan to the birth of Isaac was 25 years, Genesis 12:4; 17:1-21; Isaac was 60 years old at the birth of Jacob, Genesis 25:26; and Jacob was 130 at his going down into Egypt, Genesis 47:9; which three sums make 215 years. And then Jacob and his children having continued in Egypt 215 years more, the whole sum of 430 years is regularly completed. See Kennicott’s Dissertation on the Hebrew Text.

Verse 40. Who dwelt in Egypt — Or sojourned. We must observe, that it is not said, The sojourning of the children of Israel in Egypt was four hundred and thirty years; but the sojourning of the children of Israel, who dwelt in Egypt — That is, the sojourning of the Israelitish nation, from the time that Abraham left his native country to sojourn in Canaan, to the release of his posterity, who were long sojourners in Egypt, was four hundred and thirty years. Therefore, the Samaritan copy hath it, Who dwelt in the land of Canaan and in Egypt. So the Vatican edition of the LXX. It was just four hundred and thirty years from the promise made to Abraham (as the apostle explains it, Galatians 3:17) at his first coming into Canaan, during all which time the Hebrews were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham lay dormant and unfulfilled, but now it revived, and things began to work toward the accomplishment of it. The first day of the march of Abraham’s seed toward Canaan was four hundred and thirty years (it should seem, to a day) from the promise made to Abraham, Genesis 12:2, “I will make of thee a great nation.” What reason have we then to admire the exact accomplishment of God’s promise! Notwithstanding the various revolutions and changes of all worldly affairs that must necessarily have happened in the space of four hundred and thirty years, yet God’s promise stands sure amidst them all. Yes, God’s word will stand fast for ever and ever! Heaven and earth may pass away, but his word cannot pass away.

40. The sojourning of the children of Israel, who dwelt in Egypt — Or, as in Septuagint, The sojourning which they sojourned. This much-controverted passage forms one of the pivots of biblical chronology. The question is simply as to the point from which the four hundred and thirty years are to be reckoned. The Septuagint (Vatican Codex) has an important addition, and reads, “The sojourning of the children of Israel which they sojourned in Egypt and in Canaan;” while in the Alexandrian Codex there is still another addition, making it read, “which they and their fathers sojourned in Egypt and in Canaan.” Thus the Alexandrian translators of this book of Exodus (about 280 B.C.) clearly understood that this “sojourn” dated from Abraham’s call, and included the time when the “fathers” of Israel, Abraham, Isaac, and Jacob, “sojourned in the Land of Promise as in a strange country,” as well as the time of the bondage of their children in Egypt. The Samaritan has the same reading. (See Introd., (2,) chap. 11.) But the Hebrew text is without doubt correct, and these additions are to be understood as explanatory emendations by these translators, who wished to show how the three patriarchs might be included with the “children of Israel,” and the sojourn in Canaan be united with that in Egypt. These translations have evidently only the authority of explanatory comments, and the question is, Do they correctly explain our text? Is the sojourning of the “fathers,” Abraham, Isaac, and Jacob, in Canaan, included in the sojourning of the children of Israel which they sojourned in Egypt?

The first strong impression clearly is, that the text declares the Egyptian sojourn to have been four hundred and thirty years, for we have the phrase “which they sojourned in Egypt;” and “the children of Israel” only are spoken of. But we are to consider that the Hebrew idiom is much more pliant than ours in the use of terms. Fathers are included in children, as in Matthew xxiii, 35, “Ye slew;” and children in fathers, as in Hebrews 7:9, “Levi paid tithes in Abraham.” The Hebrew race might have been freely styled the “children of Israel” from Abraham downwards, and the whole sojourning period of the race might have been in the writer’s mind, though he specifies the most remarkable part of that period as peculiarly characteristic of it as a whole, which they sojourned in Egypt. That is, although they had also sojourned in Canaan, yet their Egyptian life, having been the epoch of God’s remarkable providences in their behalf, gave the whole period character. This history, thus interpreted, is also well illustrated by the prophecy to Abraham, (Genesis 15:13, 16,) “Thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years.” Now this doubtless refers to the Egyptian bondage, yet, as shown in the notes on Exodus i, the real bondage or affliction did not begin till shortly before the birth of Moses, and so could not have lasted over eighty years. Yet this eighty years gives the character of “affliction” to the whole period. Now it is probable that the historical statement in our text spreads the Egyptian “sojourn” over the four centuries, just as the prophetic statement in Genesis does the Egyptian bondage and affliction. St. Paul expressly declares that the four-hundred-and-thirty years period is to be reckoned from the covenant with Abraham. Galatians 3:17.

If this be the correct view, then just one half of this period, or two hundred and fifteen years, was spent in the Egyptian sojourn. This may be thus seen: Abraham was seventy-five when he left Haran, (Genesis 12:4,) and one hundred when Isaac was born, (Genesis 21:5,) and therefore from the call of Abraham to the birth of Isaac was twenty-five years. From the birth of Isaac to that of Jacob was sixty years, (Genesis 25:26,) and from the birth of Jacob to the descent into Egypt was one hundred and thirty, (Genesis 47:9,) and so from the call of Abraham to the descent into Egypt was two hundred and fifteen years, since 25+60+130=215. The genealogy of Moses and Aaron, as given in Exodus 6:16-20, points to the short period, or a sojourn of two hundred and fifteen years in Egypt, and we must suppose that several generations are omitted if the long period be taken, since four generations cannot be made to span four hundred and thirty years. This supposition is adopted by many, (Tiele, Kurtz, Keil, Thompson, etc.;) but all the events of the “bondage” can be brought within the short period, or two hundred and fifteen years. See Concluding Note.

41. The selfsame day — That is, on the very day after the passover and death of the firstborn, whose incidents are previously related — the fifteenth of Abib; not that it was four hundred and thirty years to a day since the sojourn commenced. The same phrase occurs in verse 51.

V. 42. This first passover night was a night of the Lord, much to be observed; but the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed, when a yoke heavier than that of Egypt was broke from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations; this an eternal redemption to be celebrated world without end.

Verse 42. A night to be much observed] A night to be held in everlasting remembrance, because of the peculiar display of the power and goodness of God, the observance of which annually was to be considered a religious precept while the Jewish nation should continue.

Verse 42. This first passover night was a night of the Lord, much to be observed; but the last passover night, in which Christ was betrayed, was a night of the Lord, much more to be observed, when a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance, to be celebrated in their generations; this an eternal redemption, to be celebrated world without end!

42. Observed of all the children of Israel in their generations — Israel was long ago scattered among the Gentiles; all the Levitical sacrifices have for centuries “ceased to be offered;” tabernacle and temple vanished ages ago; yet wherever in his wanderings a Jew retains to-day one shred of his ancestral religion he keeps the passover.

ADDITIONAL PASSOVER REGULATIONS, 43-50.

This additional ordinance, defining the character of the participants in the passover feast, now became necessary, since aliens and strangers of various nations attached themselves to Israel. Verse 38. Israel was called to be a blessing to all nations, and, therefore, aliens were not excluded from the covenant privileges if they would take upon them the covenant sign; but this was an essential condition. Transient settlers or labourers for wages were not to be admitted to the passover; but all who had become incorporated into the families of Israel by marriage or by purchase (and who bore the covenant sign) became spiritually as well as outwardly one with the covenant people. Concerning Hebrew servitude see on Exodus 21.

Verse 43. This is the ordinance of the passover] From the last verse of this chapter it appears pretty evident that this, to the 50th verse inclusive, constituted a part of the directions given to Moses relative to the proper observance of the first passover, and should be read conjointly with the preceding account beginning at Exodus 12:21. It may be supposed that these latter parts contain such particular directions as God gave to Moses after he had given those general ones mentioned in the preceding verses, but they seem all to belong to this first passover.

There shall no stranger eat thereof] נכר בנ ben nechar, the son of a stranger or foreigner, i.e., one who was not of the genuine Hebrew stock, or one who had not received circumcision; for any circumcised person might eat the passover, as the total exclusion extends only to the uncircumcised, see Exodus 12:48. As there are two sorts of strangers mentioned in the sacred writings; one who was admitted to all the Jewish ordinances, and another who, though he dwelt among the Jews, was not permitted to eat the passover or partake of any of their solemn feasts; it may be necessary to show what was the essential point of distinction through which the one was admitted and the other excluded. In treatises on the religious customs of the Jews we frequently meet with the term proselyte, from the Greek proshlutov, a stranger or foreigner; one who is come from his own people and country to sojourn with another. All who were not descendants of some one of the twelve sons of Jacob, or of Ephraim and Manasseh, the two sons of Joseph, were reputed strangers or proselytes among the Jews. But of those strangers or proselytes there were two kinds, called among them proselytes of the gate, and proselytes of injustice or of the covenant. The former were such as wished to dwell among the Jews, but would not submit to be circumcised; they, however, acknowledged the true God, avoided all idolatry, and observed the seven precepts of Noah, but were not obliged to observe any of the Mosaic institutions. The latter submitted to be circumcised, obliged themselves to observe all the rites and ceremonies of the law, and were in nothing different from the Jews but merely in their having once been heathens. The former, or proselytes of the gate, might not eat the passover or partake of any of the sacred festivals; but the latter, the proselytes of the covenant, had the same rights, spiritual and secular, as the Jews themselves. See Exodus 12:48.

V. 45. An hired servant-Unless he submit to be circumcised.

Verse 45. A foreigner] bvwt toshab, from bvy yashab, to sit down or dwell; one who is a mere sojourner, for the purpose of traffic, merchandise, &c., but who is neither a proselyte of the gate nor of the covenant.

And a hired servant] Who, though he be bought with money, or has indented himself for a certain term to serve a Jew, yet has not become either a proselyte of the gate or of the covenant. None of these shall eat of it, because not circumcised-not brought under the bond of the covenant; and not being under obligation to observe the Mosaic law, had no right to its privileges and blessings. Even under the Gospel of our Lord Jesus Christ, he is the author of eternal salvation only to them who OBEY him, Hebrews 5:9; and those who become Christians are chosen to salvation through SANCTIFICATION of the Spirit, and belief of the truth, 2 Thessalonians 2:13; for the grace of God, that bringeth salvation to all men, hath appeared, teaching us that, DENYING UNGODLINESS and WORLDLY LUSTS we should live SOBERLY, RIGHTEOUSLY, and GODLY, in this present world; Titus 2:11, 12. Such persons only walk worthy of the vocation wherewith they are called.

Verses 45, 48. A hired servant — Unless he submit to be circumcised. All the congregation of Israel must keep it — Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the New Testament passover, the Lord’s supper, ought not to be neglected by any that are capable of celebrating it. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord’s supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.

Verse 46. In one house shall it be eaten] In one family, if that be large enough; if not, a neighbouring family might be invited, Exodus 12:4. Thou shalt not carry forth aught of the flesh] Every family must abide within doors because of the destroying angel, none being permitted to go out of his house till the next day, Exodus 12:22. Neither shall ye break a bone thereof.] As it was to be eaten in haste, (Exodus 12:11,) there was no time either to separate the bones, or to break them in order to extract the marrow; and lest they should be tempted to consume time in this way, therefore this ordinance was given. It is very likely that, when the whole lamb was brought to table, they cut off the flesh without even separating any of the large joints, leaving the skeleton, with whatever flesh they could not eat, to be consumed with fire, Exodus 12:10. This precept was also given to point out a most remarkable circumstance which 1500 years after was to take place in the crucifixion of the Saviour of mankind, who was the true Paschal Lamb, that Lamb of God that takes away the sin of the world; who, though he was crucified as a common malefactor, and it was a universal custom to break the legs of such on the cross, yet so did the providence of God order it that a bone of HIM was not broken. See the fulfilment of this wondrously expressive type, John 19:33, 36.

Verses 45, 48. A hired servant — Unless he submit to be circumcised. All the congregation of Israel must keep it — Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the New Testament passover, the Lord’s supper, ought not to be neglected by any that are capable of celebrating it. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord’s supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.

V. 47. All the congregation of Israel must keep it-Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the new testament passover, the Lord’s supper, ought not to be neglected by any that are capable of celebrating it.

Verses 45, 48. A hired servant — Unless he submit to be circumcised. All the congregation of Israel must keep it — Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the New Testament passover, the Lord’s supper, ought not to be neglected by any that are capable of celebrating it. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord’s supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.

V. 48. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord’s supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.

Verse 48. And when a stranger-will keep the passover, &c.] Let all who sojourn among you, and who desire to partake of this sacred ordinance, not only be circumcised themselves, but all the males of their families likewise, that they may all have an equal right to the blessings of the covenant.

Verses 45, 48. A hired servant — Unless he submit to be circumcised. All the congregation of Israel must keep it — Though it was observed in families apart, yet it is looked upon as the act of the whole congregation. And so the New Testament passover, the Lord’s supper, ought not to be neglected by any that are capable of celebrating it. No stranger that was uncircumcised might eat of it. Neither may any now approach the Lord’s supper who have not first submitted to baptism; nor shall any partake of the benefit of Christ’s sacrifice, who are not first circumcised in heart. Any stranger that was circumcised might eat of the passover, even servants. Here is an indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite; one law for both. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges.

Verse 49. One law shall be to him that is home-born, &c.] As this is the first place that the term hrwt torah or LAW occurs, a term of the greatest importance in Divine revelation, and on the proper understanding of which much depends, I judge it best to give its genuine explanation once for all. The word hrwt torah comes from the root hry yarah, which signifies to aim at, teach, point out, direct, lead, guide, make straight, or even; and from these significations of the word (and in all these senses it is used in the Bible) we may see at once the nature, properties, and design of the law of God. It is a system of INSTRUCTION in righteousness; it teaches the difference between moral good and evil; ascertains what is right and fit to be done, and what should be left undone, because improper to be performed. It continually aims at the glory of God, and the happiness of his creatures; teaches the true knowledge of the true God, and the destructive nature of sin; points out the absolute necessity of an atonement as the only means by which God can be reconciled to transgressors; and in its very significant rites and ceremonies points out the Son of God, till he should come to put away iniquity by the sacrifice of himself. It is a revelation of God’s wisdom and goodness, wonderfully well calculated to direct the hearts of men into the truth, to guide their feet into the path of life, and to make straight, even, and plain that way which leads to God, and in which the soul must walk in order to arrive at eternal life. It is the fountain whence every correct notion relative to God-his perfections, providence, grace, justice, holiness, omniscience, and omnipotence, has been derived. And it has been the origin whence all the true principles of law and justice have been deduced. The pious study of it was the grand means of producing the greatest kings, the most enlightened statesmen, the most accomplished poets, and the most holy and useful men, that ever adorned the world. It is exceeded only by the Gospel of Jesus Christ, which is at once the accomplishment of its rites and predictions, and the fulfilment of its grand plan and outline. As a system of teaching or instruction, it is the most sovereign and most effectual; as by it is the knowledge of sin, and it alone is the schoolmaster, pai dagwgov, that leads men to Christ, that they may be justified through faith. Galatians 3:24. Who can absolutely ascertain the exact quantum of obliquity in a crooked line, without the application of a straight one? And could sin, in all its twistings, windings, and varied involutions, have ever been truly ascertained, had not God given to man this perfect rule to judge by? The nations who acknowledge this revelation of God have, as far as they attained to its dictates, the wisest, purest, most equal, and most beneficial laws. The nations that do not receive it have laws at once extravagantly severe and extravagantly indulgent. The proper distinctions between moral good and evil, in such states, are not known: hence the penal sanctions are not founded on the principles of justice, weighing the exact proportion of moral turpitude; but on the most arbitrary caprices, which in many cases show the utmost indulgence to first-rate crimes, while they punish minor offences with rigour and cruelty. What is the consequence? Just what might be reasonably expected: the will and caprice of a man being put in the place of the wisdom of God, the government is oppressive, and the people, frequently goaded to distraction, rise up in a mass and overturn it; so that the monarch, however powerful for a time, seldom lives out half his days. This was the case in Greece, in Rome, in the major part of the Asiatic governments, and is the case in all nations of the world to the present day, where the governor is despotic, and the laws not formed according to the revelation of God.

The word lex, law, among the Romans, has been derived from lego, I read; because when a law or statute was made, it was hung up in the most public places, that it might be seen, read, and known by all men, that those who were to obey the laws might not break them through ignorance, and thus incur the penalty. This was called promulgatio legis, q. provulgatio, the promulgation of the law, i.e., the laying it before the common people. Or from ligo, I bind, because the law binds men to the strict observance of its precepts. The Greeks call a law nomov nomos, from nemw, to divide, distribute, minister to, or serve, because the law divides to all their just rights, appoints or distributes to each his proper duty, and thus serves or ministers to the welfare of the individual and the support of society. Hence where there are either no laws, or unequal and unjust ones, all is distraction, violence, rapine, oppression, anarchy, and ruin.

Verse 51. By their armies.] µtabx tsibotham, from abx tsaba, to assemble, meet together, in an orderly or regulated manner, and hence to war, to act together as troops in battle; whence twabx tsebaoth, troops, armies, hosts. It is from this that the Divine Being calls himself twabx hwhy Yehovah tsebaoth, the LORD of HOSTS or armies, because the Israelites were brought out of Egypt under his direction, marshalled and ordered by himself, guided by his wisdom, supported by his providence, and protected by his might. This is the true and simple reason why God is so frequently styled in Scripture the Lord of hosts; for the LORD did bring the children of Israel out of the land of Egypt by their ARMIES. ON this chapter the notes have been so full and so explicit, that little can be added to set the subject before the reader in a clearer light. On the ordinance of the PASSOVER, the reader is requested to consult the notes on verses 7, 14, and 27. See Clarke’s notes on “Exodus 12:7”; “Exodus 12:14”; “Exodus 12:27”. For the display of God’s power and providence in supporting so great a multitude where, humanly speaking, there was no provision, and the proof that the exodus of the Israelites gives of the truth of the Mosaic history, he is referred to Exodus 12:37. And for the meaning of the term LAW, to Exodus 12:49.

On the ten plagues it may be but just necessary, after what has been said in the notes, to make a few general reflections. When the nature of the Egyptian idolatry is considered, and the plagues which were sent upon them, we may see at once the peculiarity of the judgment, and the great propriety of its being inflicted in the way related by Moses. The plagues were either inflicted on the objects of their idolatry, or by their means.

1. That the river Nile was an object of their worship and one of their greatest gods, we have already seen. As the FIRST plague, its waters were therefore turned into blood; and the fish, many of which were objects also of their adoration, died. Blood was particularly offensive to them, and the touch of any dead animal rendered them unclean. When then their great god, the river, was turned into blood, and its waters became putrid, so that all the fish, minor objects of their devotion, died, we see a judgment at once calculated to punish, correct, and reform them. Could they ever more trust in gods who could neither save themselves nor their deluded worshippers?

2. Mr. Bryant has endeavoured to prove that frogs, the SECOND plague, were sacred animals in Egypt, and dedicated to Osiris: they certainly appear on many ancient Egyptian monuments, and in such circumstances and connections as to show that they were held in religious veneration. These therefore became an awful scourge; first, by their numbers, and their intrusion into every place; and, secondly, by their death, and the infection of the atmosphere which took place in consequence.

3. We have seen also that the Egyptians, especially the priests, affected great cleanliness, and would not wear woollen garments lest any kind of vermin should harbour about them. The THIRD plague, by means of lice or such like vermin, was wisely calculated both to humble and confound them. In this they immediately saw a power superior to any that could be exerted by their gods or their magicians; and the latter were obliged to confess, This is the finger of God!

4. That flies were held sacred among the Egyptians and among various other nations, admits of the strongest proof. It is very probable that Baal-zebub himself was worshipped under the form of a fly or great cantharid. These, therefore, or some kind of winged noxious insects, became the prime agents in the FOURTH plague; and if the cynomyia or dog-fly be intended, we have already seen in the notes with what propriety and effect this judgment was inflicted.

5. The murrain or mortality among the cattle was the FIFTH plague, and the most decisive mark of the power and indignation of Jehovah. That dogs, cats, monkeys, rams, heifers, and bulls, were all objects of their most religious veneration, all the world knows. These were smitten in a most singular manner by the hand of God; and the Egyptians saw themselves deprived at once of all their imaginary helpers. Even Apis, their ox-god, in whom they particularly trusted, now suffers, groans, and dies under the hand of Jehovah. Thus does he execute judgment against all the gods of Egypt. See Exodus 12:12.

6. The SIXTH plague, viz., of boils and blains, was as appropriate as any of the preceding; and the sprinkling of the ashes, the means by which it was produced, peculiarly significant. Pharmacy, Mr. Bryant has observed, was in high repute among the Egyptians; and Isis, their most celebrated goddess, was considered as the preventer or healer of all diseases. “For this goddess,” says Diodorus, Hist., lib. i., “used to reveal herself to people in their sleep when they laboured under any disorder, and afford them relief. Many who placed their confidence in her influence, paradoxwv ugiainesqai, were miraculously restored. Many likewise who had been despaired of and given over by the physicians on account of the obstinacy of the distemper, were saved by this goddess. Numbers who had been deprived of their eyes, and of other parts of their bodies, were all restored on their application to Isis.” By this disorder, therefore, which no application to their gods could cure, and which was upon the magicians also, who were supposed to possess most power and influence, God confounded their pride, showed the folly of their worship, and the vanity of their dependence. The means by which these boils and blains were inflicted, viz., the sprinkling of ashes from the furnace, was peculiarly appropriate. Plutarch assures us, Deuteronomy Iside et Osiride, that in several cities of Egypt they were accustomed to sacrifice human beings to Typhon, which they burned alive upon a high altar; and at the close of the sacrifice the priests gathered the ashes of these victims, and scattered them in the air: “I presume, says Mr. Bryant, “with this view, that where an atom of their dust was wafted, a blessing might be entailed. The like was done by Moses with the ashes of the furnace, that wherever any, the smallest portion, alighted, it might prove a plague and a curse to this cruel, ungrateful, and infatuated people. Thus there was a designed contrast in these workings of Providence, an apparent opposition to the superstition of the times.”

7. The grievous hail, the SEVENTH plague, attended with rain, thunder, and lightning, in a country where these scarcely ever occur, and according to an express prediction of Moses, must in the most signal manner point out the power and justice of God. Fire and water were some of the principal objects of Egyptian idolatry; and fire, as Porphyry says, they considered megan einai qeon, to be a great god. To find, therefore, that these very elements, the objects of their adoration, were, at the command of a servant of Jehovah, brought as a curse and scourge on the whole land, and upon men also and cattle, must have shaken their belief in these imaginary deities, while it proved to the Israelites that there was none like the God of Jeshurun.

8. In the EIGHTH plague we see by what insignificant creatures God can bring about a general destruction. A caterpillar is beyond all animals the most contemptible, and, taken singly, the least to be dreaded in the whole empire of nature; but in the hand of Divine justice it becomes one of the most formidable foes of the human race. From the examples in the notes we see how little human power, industry, or art, can avail against this most awful scourge. Not even the most contemptible animal should be considered with disrespect, as in the hand of God it may become the most terrible instrument for the punishment of a criminal individual or a guilty land.

9. The NINTH plague, the total and horrible darkness that lasted for three days, afforded both Israelites and Egyptians the most illustrious proof of the power and universal dominion of God; and was particularly to the latter a most awful yet instructive lesson against a species of idolatry which had been long prevalent in that and other countries, viz., the worship of the celestial luminaries. The sun and moon were both adored as supreme deities, as the sole dispensers of light and life; and the sun was invoked as the giver of immortality and eternal blessedness. Porphyry, Deuteronomy Abstin., l. 4, preserves the very form used by the Egyptian priests in addressing the sun on behalf of a deceased person, that he might be admitted into the society of the gods: W despota Jhlie, kai qeoi pantev, oi rhn zwhn toiv anqrwpoiv dontev, prosdexasqe me, kai paradote toiv aidioiv qeoiv sunoikon, “O sovereign lord the sun, and all ye other deities who bestow life on mankind! Receive me, and grant that I may be admitted as a companion with the immortal gods!” These objects of their superstitious worship Jehovah showed by this plague to be his creatures, dispensing or withholding their light merely at his will and pleasure; and that the people might be convinced that all this came by his appointment alone, he predicted this awful darkness; and that their astronomers might have the fullest proof that this was no natural occurrence, and could not be the effect of any kind of eclipse, which even when total could endure only about four minutes, (and this case could happen only once in a thousand years,) he caused this palpable darkness to continue for three days!

10. The TENTH and last plague, the slaying of the first-born or chief person in each family, may be considered in the light of a Divine retribution: for after that their nation had been preserved by one of the Israelitish family, “they had,” says Mr. Bryant, “contrary to all right, and in defiance of original stipulation, enslaved the people to whom they had been so much indebted; and not contented with this, they had proceeded to murder their offspring, and to render the people’s bondage intolerable by a wanton exertion of power. It had been told them that the family of the Israelites were esteemed as God’s first-born, Exodus 4:22; therefore God said: Let my son go, that he may serve me; and if thou refuse-behold, I will slay thy son, even thy FIRST-BORN, Exodus 4:23. But they heeded not this admonition, and hence those judgments came upon them that terminated in the death of the eldest in each family; a just retaliation for their disobedience and cruelty.” See several curious and important remarks on this subject in a work entitled, Observations upon the Plagues inflicted on the Egyptians, by Jacob Bryant, 8vo., 1810.

On the whole we may say, Behold the goodness and severity of God! Severity mixed with goodness even to the same people. He punished and corrected them at the same time; for there was not one of these judgments that had not, from its peculiar nature and circumstances, some emendatory influence. Nor could a more effectual mode be adopted to demonstrate to that people the absurdity of their idolatry, and the inefficacy of their dependence, than that made use of on this occasion by the wise, just, and merciful God. At the same time the Israelites themselves must have received a lesson of the most impressive instruction on the vanity and wickedness of idolatry, to which they were at all times most deplorably prone, and of which they would no doubt have given many more examples, had they not had the Egyptian plagues continually before their eyes. It was probably these signal displays of God’s rower and justice, and these alone, that induced them to leave Egypt at his command by Moses and Aaron; otherwise, with the dreadful wilderness before them, totally unprovided for such a journey, in which humanly speaking it was impossible for them and their households to subsist, they would have rather preferred the ills they then suffered, than have run the risk of greater by an attempt to escape from their present bondage. This is proved by their murmurings, Exodus 16:2, 3, from which it is evident that they preferred Egypt with all its curses to their situation in the wilderness, and never could have been induced to leave it had they not had the fullest evidence that it was the will of God; which will they were obliged, on pain of utter destruction, to obey. EXODUS

51. This verse, as a final summary, brings the account of the departure from Egypt to a formal close. The selfsame day — That is, the fifteenth of Abib, the momentous day whose events have just been related. CONCLUDING NOTE.

Length of Sojourn in Egypt, and Census of Israel at the Exode. These two topics are so connected that it is convenient to discuss them together. Was the Egyptian sojourn a period of four hundred and thirty or of two hundred and fifteen years? In the note on verse forty the short period is favoured. Two things are specially relied upon by the advocates of the long period in proof of their view: (1,) The genealogy of individuals; (2,) The census of the Exode.

The genealogy is supposed to show that in some lines several generations have been omitted. (The genealogy of Moses is discussed in the note on Exodus 6:20.) While Moses and Aaron are only the third generation from Levi, Dathan and Abiram the third from Reuben, (Numbers 26,) and Achan the fourth from Judah, (Joshua 7,) Bezaleel is the sixth from Judah, (1 Chronicles 2,) Elishama the eighth from Joseph, and Joshua the tenth from Joseph, (1 Chronicles 7:23-27.) Colenso presents these discrepancies as fatal objections to the authenticity of the history. But we may easily suppose Moses, when past his century, to have been contemporary with Bezaleel, who was of the same generation with his great-grandchildren, so that Elishama and Joshua give us the only real difficulty. But their genealogy is given in only one passage, (1 Chronicles 7:23-27,) which is on all hands confessed to be very obscure, and has probably been corrupted in transcription, so that it ought to have no decisive weight whatever, especially against passages of unmistakable clearness. Colenso, like his kin of all generations, ignores the clear to burrow in the obscure or unknown.

As to the census of Israel at the Exode, we are to consider that extraordinary fruitfulness is spoken of in Exodus 1:7, as it had been specially promised to the patriarchs. There were more than 600,000 men at the Exode, and these numbers would have been reached in two hundred and fifteen years if they continued to multiply as they commenced. This is proved thus: Jacob and his sons averaged five sons each, (not reckoning daughters at all in this calculation,) for he had twelve sons and fifty-three grandsons, (Genesis 46,) and (53+12)/13=5. Now if each man had, at the age of thirty-five, five sons, and had none born to him thereafter, we may reckon six generations in two hundred and fifteen years, since 215/35=6+. To find, then, the number of Jacob’s male posterity of the sixth generation we have 53×5*6=53×15,625, or 828,125, a surplus of 200,000 over the number of the text. This calculation, moreover, makes no account of the survivors of previous generations.

The census of the Kohathites, given in Numbers 3:28, is also presented by Tiele, Kurtz, Keil, etc., as an argument for the long chronology or for the omission of generations, since the four families of the Kohathites numbered 8,600, thus averaging 2,150 each, while one of the four, the Amramites, numbered, as far as the record shows, only two men who could have been counted in the 8,600, since Aaron and his sons, and Moses himself, are not reckoned. But, (1,) The general calculation before given covers the whole ground. (2,) We have no right to assume that the record gives us all the Amramites. Amram may have had other children besides the famous historic three, and the argument from silence is always dubious. (3,) Still more dubious is the argument from averages to particulars. (4,) The other three families might have made up the lack of the Amramites, if lack there were. While these facts, given in the record itself, enable us to fully account for the numbers of Israel at the Exode, the objections of Knobel, Colenso, etc., are of no weight.