Exodus 12

AND the LORD spake Had spoken, before the three days darkness, as may appear by comparing ver. 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place, aswell that he might not interrupt the history of all the plagues, as that he might give the whole institution of the Passeover together. unto Moses and Aaron, in the land of Egypt, saying:

This month The first moneth after the vernal Equinox, called Abib, Exod. 13. 4. and 23. 1.... Deut. 16. 1. and Nisan Neh. 2. 1. Esth. 3. 7. containing part of our March, and part of April. shall be unto you the beginning Heb. the head: which, I conceive, notes not so much the order, which is more plainly mentioned in the following words, as the eminency of it, that it shall be accounted the chief and principal of all moneths, as the Sabbath has been called by some, the queen of days. And justly must they prefer this moneth before the rest, whether they looked backward to their prodigious deliverance from Egypt therein, or forward to their spiritual redemption by Christ, and to the acceptable year of the Lord, Luk. 4. 19. for in this very moneth our Lord Jesus suffered, Ioh. 18. 28. of months: it shall be the first month of the year unto you Heretofore your first moneth for all affairs has been Tisri, which in part answers to our September, and is the first moneth after the Autumnal Equinox; and so it shall be to you still as to civil affairs, as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8, 9, 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth..

Speak ye unto all the Congregation of Israel, saying, in the tenth day Partly that they might have the lamb ready for the Sacrifice, and might not be distracted about procuring it when they should be going to use it; partly that by the frequent contemplation of the lamb, as a sign appointed by God, they might have their says strengthned as to their approaching deliverance, and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt, and of that more glorious deliverance from Hell by Christ the true Passeover, which should be offered for them; partly to teach the Church in all ages, how necessary a thing preparation is to the solemn duties and exercises of Religion; and partly to signifie, that Christ should be first set apart and separated to the Ministry, which was done 3 or 4 Prophetical days, i. e. years, before his death, and afterwards offered: Most of which reasons being perpetual, it may seem this usage was so too, and not for the first passeover only. of this month, they shall take to them Into their houses, where the Iews tell us he was tied to the beds post. every man a lamb Or, Kid, ver. 5. for the same word signifies both, though a lamb was commonly used, and a kid only in case of the want of a lamb: and the Chaldee and LXX do almost constantly translate the Hebrew word lamb. And Christ is seldom or never typified by a kid, but generally by a lamb, as he is called Ioh. 1. 29. partly for his innocency, meekness, patience, &c. but principally with respect to this lamb in stead whereof he was in due time to be offered, whence he is called our Passeover, 1 Cor. 5. 7., according to the house of their fathers, a A... amb was to be disposed of to every house or family, according to its quantity or the numbers of persons in it, as the next verse explains it. The several families are called the houses of their fathers, because they consist of those persons which come from one father or grandfather. The people were divided into Tribes, the Tribes were subdivided into Families, and the Families again into Houses, which were like sprigs taken from the greater branches and planted apart, and each of these had their several fathers, from whom they were denominated, as here they are. lamb for an house.

And if the houshold be too little for the lamb (i. e) For the eating of the whole lamb at one meal, according to the rule, ver. 8, 10. If the persons be so few that they cannot eat it up without gluttony., let him and his neighbour next unto his house, take it Or rather thus, word for word, And, or Then he (the master of that Family) shall take also his neighbour next unto his house, he shall take him and his family into society with himself, they shall joyn together. according to the number of the souls Or, persons, i. e. as the two families shall consist of more or fewer persons. I suppose, the meaning is, that if his next neighbours family were of it self sufficient for the eating of the whole lamb, that he should pass over that to the next small family, which being joyned with his might make up a fit number, which, as the Hebrew Doctours tell us, was ten, besides women and children.: every man according to his eating (i. e) According to the proportion which he can or commonly does eat. The meaning is this, The whole lamb being to be eaten at once, and a sufficient number being necessary to that end, and there being great variety in mens stomachs and meals, they were to give allowance for that, and to take either more or fewer persons, as their stomachs were better or worse., shall make your count for the lamb.

Your lamb shall be without blemish Without any deformity or distemper of body. Heb. perfect. Of which see Levit. 22. 22, &c. Deut. 15. 21. and 17. 1. And this the very light of nature taught the heathens to observe in their Sacrifices. This property was required, both to typifie Christ, a lamb without spot or blemish, Heb. 9. 14. 1 Pet. 1. 19. and to instruct us, that all our services to God must be as perfect as possibly may be., a male Partly because that was better and more perfect than the female, whence a male is opposed to a corrupt thing, Mal. 1. 14. and partly to typifie the man Christ Jesus. of the first year (i. e.) A year old, when it is in its vigour and perfection and the fittest type of Christ. Most explain it thus, that it was not to be more than a year old, but it might be much less, seeing it might be offered to God any time after it was 8 days old, Exod. 22. 30. Levit. 22. 27. But though it was then fit to be offered to God, it was not very fit to be eaten by men. And the Hebrew phrase the son of a year seems to require a years age, as S... ul is called the son of one year, 1 Sam. 13. 1. when he had reigned one whole year. And it is remarkable, that he does not say the son of this or that year, which might agree to one brought forth that year, though it was much younger than a year, but the son of a year, without any restrictive article.: ye shall take it out from the sheep, or from the goats Heb. and from the goats: If you want a lamb, you shall take a kid of or from the goats. But the particle and is here well rendred or as it is used, Gen. 13. 8. Exod. 21. 17. compared with Mat. 15. 4. Psal. 8. 4.... pared with Heb. 2. 6..

And ye shall keep it up Separate it from the rest of the flock, and keep it in a safe place: the reasons of which see ver. 3. untill the fourteenth day of the same month: and the whole assembly Or rather, every assembly, to wit, every such society as meet together for the eating of the lamb. And the assembly is said to kill it, because one person did it in their name and by their appointment, in which manner and upon which reason the whole congregation is said to stone a man, Levit. 24. 14, 16. Numb. 15. 35. Deut. 22. 21. It is probable it was killed by the master of the family, who was a Priest in his own Family, &c. of the Congregation of Israel shall kill it in the evening Heb. between the evenings or the two evenings, i. e. between the beginning and end of the evening. The evening is one third part of the day, and one of the appointed and usual times of devotion, as appears from Psal. 55. 17. Dan. 6. 10. and it begun at their ninth, or our third, hour, as may be gathered from Act. 3. 1. For then the Sun began more sensibly to decline, whence that time is fitly called by the Iews the first evening, and that was the time of the evening Sacrifice; the second evening was when the Sun was setting or set. Between these it was to be killed. This had a respect both to the time of the Worlds age when Christ came, which was its evening, or declining time, or end, Heb. 1. 2. and 9. 26. 1 Pet. 1. 20. and the time of the day in which Christ our Passeover was killed, Mat. 27. 46.-50. Mark 15. 25, 33, 34..

And they shall take of the blood This was afterwards restrained to the Priests, but at this time it was allowed to the masters of families, as their present circumstances required., and strike it With a bunch of hyssop, ver. 22. on the two side-posts, and on the upper door-post of the houses wherein they shall eat it As a badge of distinction between their houses and the Egyptians, not to direct the destroying Angel where they were, who could as well discern the houses as the blood in the night, but to direct their thoughts to Christ, whose blood was hereby evidently typified, by whose merits and mediation they obtained this preservation and deliverance from Egypt, as well as that great deliverance from Hell..

And they shall eat the... lesh in that night (i. e.) The night following the fourteenth, and beginning the fifteenth, day. The lamb was killed upon the 14th. day, in the evening or close thereof, but it was eaten upon the 15th. day, to wit in the beginning of it: whence the Passeover is said to be offered sometimes upon the 14th. and sometimes upon the 15th. day, which may serve for the reconciliation of some seemingly contrary Scriptures., rost with fire Partly for expedition, ver. 11. and principally to be a type of the lamb of God Christ and of the sharp and dreadful pains which he suffered not only from men, but from God too, and from the fire of his sore displeasure against sinners, whose place and person Christ sustained in his sufferings., and unleavened bread Partly as a Monument of their speedy departure out of Egypt, which gave them not time to leaven their bread, ver. 34. which is the reason alledged for it, Deut. 16. 3. partly to teach us how men should be qualified that come to the Sacrament, they should be purged from error, and pride, and malice, and hypocrisie, which are called and compared to leaven, Mat. 16. 6, 11. Luk. 12. 1. 1 Cor. 5. 8. and partly to signifie the singular purity of Christ from all kinds of spiritual leaven, and with bitter herbs Both to remind them of their hard service and bitter usage in Egypt, Exod. 1. 14. from which God delivered them, Deut. 16. 3. and to prefigure the further crosses and troubles which they were to expect between their going out of Egypt and coming to Canaan. Or, with bitternesses, i. e. with great bitterness, or with grief of heart, that together with faith in God and in Christ and hope and joy for their approaching deliverance they might exercise bitter and hearty repentance for their Idolatries and other sinful practises whereof they were guilty in Egypt. And this instructs us as well as them of the absolute necessity of true and bitter repentance in all those that would profitably... eed upon Christ our passeover. they shall eat it.

Eat not of it raw (i. e.) Not throughly roasted, for such we also say is raw, and so the Hebrew word na is understood by the Iewish and other Doctours. It signified, that Christ should suffer, as well as save, to the uttermost, all that was due for our sins., nor sodden at all with water, but rost with fire: his head, with his legs, and with the purtenance Heb. the inwards, which were to be taken and washed, and then to be rosted together with the rest. Some do here except the fat and caul and kidneys, which were reserved by God for himself, 2 Chron. 3.... 12, 14. But that exception was not made till after this time, and it seems not certain that that exception extended to the Paschal lamb. These and the head and legs are here mentioned not to exclude other parts but because they are not commonly roasted, but God would have the whole lamb roasted and eaten, to signifie, that we must have either nothing of Christ or the whole Christ, and all his benefits, his spirit to sanctifie and rule us as well as his blood to save us. thereof.

And ye shall let nothing of it remain untill the morning: and that which remaineth of Which either was not usually eaten, or was more than all of you could conveniently eat. it untill the morning, ye shall burn with fire To prevent either 1. the superstitious use of the relicks of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brasen serpent, which upon that account they worshipped: or 2. the profane abuse of that which had been consecrated to Gods service. Compare Exod. 29 34..

And thus shall ye eat it To wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a travellers habit. But that these, and some other circumstances now enjoyned and used, were only temporary, and not perpetual, nor obligatory, sufficiently appears from the practise not only of the Iews in following ages, but also of Christ and of his Apostles. And in like manner there are some institutions in the New-Testament which did only oblige that age and not all that follow them, as Act. 15. 28, 29.: with your loins girded Like Travellers, and persons undertaking some difficult service; for such used to gird up their garments, which in those parts were long and troublesome. See 2 King. 4. 29. and 9. 1. Luk. 12. 35., your shoes on your feet A badge, 1. of their readiness for their journey, Isa. 5. 27. Act. 12. 8. 2. Of their freedome for slaves, such as the Israelites now were in Egypt, used to go barefooted. 3. Of joy, as on the contrary going barefoot was a badge of mourning, 2 Sam. 15. 30., and your staff in your hand Like persons upon the point of departing, which was a very comfortable circumstance.: and ye shall eat it in haste For so the word signifies, Deut. 16. 3. Isa. 52. 12.: it is the LORDS Passeover This lamb, or your eating of it, is the Lords Passeover, i. e. it is a sign of Gods passing over you and your houses, when he comes to destroy the Egyptians on every side of you, ver. 13. 23. It is a Metonymy usual in Sacramental speeches, as Gen. 17. 10. Mat. 26. 26, 27, 28..

For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast, and against all the gods of Egypt I will execute judgment Either 1. by exposing them to shame and contempt, as vain and impotent Gods that could not save their worshippers. But that appeared before. Or 2. by destroying those beasts which they worshipped, and it is not unlikely, but those particular beasts, which were their chief Idols, as Ap... s, Mnevis, &c. were first-born and therefore perished in this plague. Or 3. by overthrowing their Idols, as he afterwards did Dagon. And so some Hebrew writers tell us, that this very night all their Idols were broken and thrown down. And there are some foot-steps hereof even in heathen Authors: Of whom some tell us, that most of the Temples of Egypt at one time fell down by an earth-quake and others affirm that the Egyptian Gods for fear of one Typho (by whom it is apparent they meant Moses) did hide themselves for a season, &c.: I am the LORD.

And the blood shall be to you for a token Both to you, as he now said, a sign and a pledge to confirm your faith in the expectation of the promised deliverance; and to the Angel, that he may know and pass over your houses, as the following words intimate. See on ver. 7. upon the houses where you are: and when I see the blood This is spoken of God after the manner of men; the sense is, If I find, that you keep the condition which I require, you may expect the priviledge which I have promised you; otherwise not., I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

And this day shall be unto you for a memorial Or, Monument, both of this deliverance from Egypt, and moreover of your redemption by Christ, of which that is a Type, as even the antient Iews understood it, who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from Egypt, to wit, upon the fifteenth day of the moneth of Nisan. Upon which day our blessed Lord was crucified for the redemption of his people.: and you shall keep it a feast You shall observe it for a solemn feast or festival time. to the LORD throughout your generations: you shall keep it a feast by an ordinance for ever (i. e.) So long as your state and Church continues, or till the coming of the Messias. This word does not always signifie eternity, but any long time, as Prov. 29. 14. Dan. 3. 9. and oft elsewhere..

Seven days Besides and after the day of eating the Passeover, which was a distinct feast and no part of the feast of unleavened bread. shall ye eat unleavened bread To remind them of their departure out of Egypt, which was so sudden, that they had not leisure to leaven their dough. See more on ver. 8. even the first day ye shall put away leaven out of your houses: For whosoever eateth leavened bread from the first day untill the seventh day, that soul shall be cut off from Israel Either by excommunication, or by death to be inflicted by the Magistrate, and, in case of his neglect, by God himself. Nor let any one think that this was too severe a punishment for what may seem no great offence. For this was indeed a very great crime, being a manifest contempt of God and a rebellion against Gods authority and express command, which surely deserves as severe a punishment as is inflicted upon Rebels against their Prince, especially considering that the Israelites were the people and subjects of God in a peculiar manner. It was also a tacit renunciation of their Religion, and of the covenant of God with them, and of their interest both in that past deliverance out of Egypt, and in the future deliverance by the Messias. See more on Gen. 17. 14..

And in the first day there shall be an holy convocation A solemn day for the people to assemble together and to attend upon the publick Worship and service of God in hearing his Word, Prayers, Praises, and Sacrifices.: and in the seventh day Because then Pharaoh and his host were drowned in the Sea; as on the first day the first-born were killed. So their deliverance was begun on the first and compleated on the seventh day, and therefore those days deserved a special character of honour. And indeed that there were seven days between those two miracles the Jews unanimously affirm and it seems probable from the account of their journies. there shall be an holy convocation to you: no manner of work (i. e.) Of servile work, Lev. 23. 7. shall be done in them, save that which every man must eat Herein, as many think, these days were inferiour to the Sabbath, in which that was forbidden. But of this see my notes on Exod. 16. 23. and 35. 3., that only may be done of you.

And ye shall observe the feast of unleavened bread: for in this self-same day have I brought your armies So called not from their Military force or courage, but from their numbers and the order and manner in which they came forth. See chap. 13. 18. out of the land of Egypt: therefore shall ye observe this day in your generations, by an ordinance for ever.

In the first month, on the fourteenth day of the month, at even ye shall eat unleavened bread untill the one and twentieth day Inclusively. For otherwise they were obliged to eat unleavened bread eight days, viz. on the day of the Passe-over, ver. 8. and seven days after, which is strictly and properly called the Feast of unleavened Bread, because in them they were tyed to that ceremony only, except the two days of an Holy Convocation. of the month at even.

Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the Congregation of Israel, whether he be a stranger To wit, a Profelite: for strangers unconverted to the Jewish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread. Though I see no inconvenience, if all Strangers though Heathens, were forbidden to have or use any unleavened Bread at that time, lest the Jews who conversed with them might be tempted to desire or partake of it with them., or born in the land To wit of Canaan which I have promised to you and to which I am now leading you, which was so well known to all of them that it was needless to express it in this place..

Ye shall eat nothing leavened: in all your habitations shall ye eat unleavened bread.

Then Moses called for all the elders of Israel, and said unto them, draw out and take you a lamb according to your families, and kill the Passe-over.

And ye shall take a bunch of hyssop So the Hebrew word is rightly rendred, as appears from Heb. 9. 19., and dip it in the blood that is in the bason, and strike the lintel and the two side-posts with the blood that is in the bason: and none of you shall go out at the door of his house (i. e.) Of the house wherein he did eat the Passe-over, which oft-times was his Neighbours house: See ver. 4. until the morning Till the beginning of the morning after midnight and after the slaughter of the Egyptians first-born: which may reconcile those Scriptures, that seem to contradict one another, while some affirm they went out of Egypt by night, and others by day, for they went out in the morning very early when it was yet dark, as it is expressed in a like case, Iohn 20. 1..

For the LORD will pass through to smite the Egyptians: and when he seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer Heb. not give him license or commission. the destroyer (i. e.) The destroying Angel, which whether it were a good or bad Angel is not agreed, nor is it necessary to determine. to come in unto your houses to smite you.

And ye shall observe this thing viz. The substance of the thing, the Passeover and Feast of unleavened Bread, though not all the Rites and Ceremonies, whereof divers were peculiar to the first time. for an ordinance to thee, and to thy sons for ever.

And it shall come to pass when ye be come to the land Viz, of Canaan, as ver. 19. For in the Wilderness they kept this Feast but once, and that by Gods particular direction, Numb. 9. 2., which the LORD will give you according as he has promised, that ye shall keep my service.

And it shall come to pass, when your children shall say unto you, what mean you by this service Or, part of Divine Worship. God expects this even from the Jewish Children, and much more from Christian men, that they should enquire and understand what is said or done in the publick Worship or service of God, and therefore not to rest in dumb signs whereof they neither enquire nor know the meaning, or in the service of God in a language which they understand not.?

That ye shall say, It is the sacrifice of the LORDS Passe-over The Passeover was both a Sacrifice, as it was offered to God, as it appears from Exod. 23. 18. and 34. 25. Numb. 9. 7, 13. Deut. 16. 2, 5. and because there was in it the shedding and sprinkling of blood, wherein the essence of a Sacrifice consists, 2 Chron. 30. 16. and 35. 11, 13. and also a Sacrament, as it was received and eaten by men., who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians. And the people bowed the head In token of their thankful acknowledgement of Gods favours, and of their chearful submission to Gods command and ordinance. See 2 Chron. 29. 30., and worshipped.

And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they They killed and did eat the Paschal Lamb in such manner as God prescribed..

And it came to pass, that at midnight A great aggravation of the Plague: For then darkness it self strikes men with horrour and makes any calamity more terrible, then they were asleep and secure and least expected such a stroke. the LORD smote all the first-born Both of man and beast, whether Male or Female. Some extend it to all that were first-born, and so many persons might be killed in one house, as both Father and Mother, and several Sons, which might be the first-born by several Mothers, and Sons sons or Daughters, &c. Others confine it to the first-born Child in the Family. I conceive the heads of the Family are not included, for these though they might be the first-born Children of their Parents Families, yet were not nor ever are called or accounted the first-born of their own Families, but the heads and roots of them: But for all the rest I conceive they are all included, because all such were really first-born and did first open their mothers Womb, and all such were to be set apart unto the Lord, instead of these first-born of the Egyptians now slain, chap. 13. 12, 15. and therefore are in both places to be understood in the same latitude. in the land of Egypt, from the first-born of Pharaoh that sate on his throne, unto the first-born of the captive that was in the dungeon, and all the first-born of cattle.

And Pharaoh rose up in the night, he and all his servants, and all the Egyptians, and there was a great cry in Egypt: for there was not an house To wit, of those houses which had any first-born in them, for in divers families there might be no first-born. And such restrictions of the universal particles are frequently understood. where there was not one dead.

And he called for Moses and Aaron (i. e.) He sent this message to them, for they came no more to him, chap. 10. 29. by night, and said, Rise up, and get you forth from amongst my people, both you, and the children of Israel, and go, serve the LORD, as ye have said.

Also take your flocks and your herds, as ye have said, and be gone, and bless me also Pray to God for me, that I may not perish by this or any other plague..

And the Egyptians were urgent Not by force, which they durst not now use, but by earnest and importunate intreaties, Exod. 11. 8. This was the ground of that fable of the heathens mentioned in Tacitus, that the Iews were driven out of Egypt for their Scabs: so they falsly and maliciously ascribed their own ulcers and scabs sent upon them by God to the Israelites. upon the people, that they might send them out of the land in haste: for they said, We be all dead men.

And the people took their dough before it was leavened, their kneading-troughs Or, as others rightly render it, their dough-lumps, or food, or lumps of paste unleavened. being bound up in their clothes upon their shoulders.

And the children of Israel did according to the word of Moses: and they borrowed of the Egyptians Either before this time as they had opportunity, when their hearts were mollified by the foregoing plagues: or even at this time, when the Israelites might well take confidence to borrow, and the Egyptians would be willing to lend them, partly that they might gain their affections and prayers, and partly that they might more readily depart from them. jewels Wherewith they used to adorn themselves in the worship of their Idols, and therefore supposed the Israelites might use them in the worship of their God. Or, vessels; of which see on chap. 11. 2. of silver, and jewels of gold, and raiment.

And the LORD gave the people favour in the sight of the Egyptians (i. e.) Inclined their hearts to do it willingly, and not only out of fear., so that they lent unto them such things as they required Heb. and they lent them, to wit, the jewels or vessels mentioned ver. 35.: and they spoiled the Egyptians To wit, of their ornaments, Quest. Was not this unjustly done of the Israelites to borrow these jewels which they never paid again? Ans. No, 1. because they did nothing in this matter but by Gods appointment, chap. 11. 1, 2. so that if there be any injustice it must be in God, in whom there neither can be in any thing, nor is in this thing, the least blot or shadow of iniustice, as well because he has an unquestionable right in and power to dispose of all persons and things, as being the maker and giver and lord of all; as because there was great and evident reason both why the Israelites should be recompenced for all their hard labours and sufferings, and why the Egyptians should be spoiled, for their Idolatry, luxury, and cruelty to the Israelites, and the great benefits which they had received from Ioseph and from the service of the Israelites. 2. because the supreme Lord of all forbad them to restore what they borrowed, and gave them the entire right and sole propriety therein. 3. because though there was a form and appearance of borrowing and lending, yet indeed the Israelites did not so much borrow as desire, as the Hebrew word rendred borrow, ver. 35. signifies, and the Egyptians did not reckon these things as lent, and to be restored, but as given and never to be expected again; even as Pharaoh and his people rightly judged, that if the Israelites were once permitted to go out of the land with their whole families and estates, they would never return again, chap. 14. 5. And in truth the Egyptians did and might esteem it a good bargain to give these things to redeem their lives, and to ingage the Israelites to a speedy departure, knowing that otherwise both their persons and all their estates were in extreme hazard. 4. because, if these jewels were properly borrowed, yet the Egyptians by their causeless and hostile pursuit after the Israelites with intent to destroy them did fully discharge them from all obligations to restitution, and give them a right not only to keep these goods, but to take any other which they could from the Egyptians, according to the known and approved laws of War..

And the children of Israel journeyed from Rameses to Succoth A place so called either because there the Israelites first lodged in booths or rents whereas before they dwelt in houses: or because there God first spread his cloud of sire over them, for a covering, Psal. 105. 39., about Six hundred thousand To wit, grown and strong men and fit for War, among whom there was none seeble or sick, Psal. 105. 37. Thus the Heathen writer Ch... remon, mentioned by Iosephus, speaking of this matter, reckons up first 250 thousand, and then 380 thousand more. on foot, that were men The Hebrew word properly signifies strong and able men, fit to go on foot in battel aray: so decrepit or weak old men are not comprehended in this number., beside children And women, whose presence and assistance is necessary to them. See Exod. 10. 24. Some say the Hebrew word taph signifies their housholds or families, which consist principally of women and children..

And a mixed multitude Consisting of Egyptians or other people, who went with them either because they were their servants, or that by this means they might free themselves from the servitude which they endured under hard masters in Egypt; or because the glorious works which they had seen had raised their esteem of God and of his people, and made them expect a share in the great felicities which they presumed would be conferred upon a people so highly honoured and beloved of such an almighty and alsufficient God. And because their hearts were not sincere nor their ends right they soon repented of their choice, Numb. 11. 4. Compare Zech. 8. 23. went up also with them, and flocks, and herds even very much cattel.

And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened Both because leaven was forbidden to them at that time, and because the great haste required gave them not time for leavening it.: because they were thrust out of Egypt Not by force, but by importunate requests, as was observed on ver. 33. Thus men are said to be driven to worship the sun, moon, &c. when they are persuaded to it, Deut. 4. 19., and could not tarry, neither had they prepared for themselves any victuals.

Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years It is plain that those years are to be computed from the first promise made to Abraham, Gen. 12. 1, 2. to the giving of the law, from Gal. 3. 17. where this is affirmed. And although it does not plainly appear when that promise was made, because the Scripture mentions not Abrahams age, neither when it was made, nor when Abram came to Haran with his father: Gen. 11. 31. but only when he went out of Haran being 75 years old, Gen. 12. 4. yet a good while after it was made, and, as it may seem more than probable, 30 years afterward, it is manifest there were only 400 years of this time to come, Gen. 15. 13. And many more years passed ere there was such a man as Israel or Iacob, and more ere there were any children of Israel, or of Iacob, and yet more ere they came into Egypt. How then can this be true which is here said? Ans. 1. Some affirm that they were in Egypt 430 years, which is sooner said than proved. 2. Some antient Hebrew copies are said to have had more words than ours now have; for the LXX, and Samaritan Interpreters after the words in Egypt, read, and, in the land of Canaan. And some other copies after the word, who, adde, together with their fathers, or, and their fathers. And so the difficulty vanisheth. And if it should be granted, that there were some few such errours in our present copies in matters purely historical or chronological, which God might permit to be there for many wise and holy reasons, yet this is no preiudice to our faith, or to Gods providence, which has been pleased to have so special a care of those Texts which concern the essentials of Faith and a good life, that all copies are agreed in them. 3. These 430. years are not by the Text confined to Egypt, but may be extended to any place, where they were sojourners, and the Hebrew word, asher, is not to be rendred, which, as relating to the time of their sojourning, but who, as belonging to the persons sojourning, as our translation well renders it, and the sense is, that they were sojourners, or, which is all one, strangers or dwellers in a land that was not theirs, as it is said Gen. 15. 13. for 430 years. And the emphasis lies in the Hebrew word moshab, which is here fitly rendred sojourning, as toshab, coming from the same root, is commonly used for a sojourner, or one that lives in a place or land which is not his, as Levit. 22. 10. and 25. 35, 40. Numb. 35. 15. Psal. 30. 12. There is now but one difficulty remains, how the children of Israel can be said to be sojourners so long, seeing much of this time passed before they were born? Ans. As Levi is said to pay tithes in Abraham, Heb. 7. 9. because he was in the... ns of Abraham when Abraham paid tithes, with much more reason might the children of Israel be said to solourn so long, because they sojourned a great part of it in their own persons, and the rest in the loyns of their parents. And as oft times when the parents only are mentioned, the children are included or intended, as Gen. 12. 3. in, i. e. in thy seed: and Gen. 13. 17. I will give it (the land) unto t..., i. e. to thy seed: and Iacob is said to be... rought to again out of Egypt, Gen. 46.. to wit... hi... posterity and David is oft put for his posterity, as 1 King. 12. 16. Ezek. 34. 23. and 37. 24, 25. why may not parents also be understood sometimes, when the children only are mentioned? But we need not make suppositions, seeing we have examples, the persecution in Egy... t and deliverance out of it, which happened to the parents only, being attributed to their posterity, who neither felt the one, nor saw the other, Deut. 26. 5. &c. Compare Psal. 66. 6. Iudg. 10. 11, 12. And the souls of the house of Iacob (i. e. of the children of Israel, for by house it is evident he means only children) which came with Iacob into Egypt are said to be threescore and ten souls, Gen. 46. 26, 27. In which number and title Iacob himself is confessedly included. And therefore upon the very same ground, under this title of the children of Israel we must understand Israel himself, who being the chief author and subiect of this sojourning in Egypt, it were unreasonable to exclude him from the number of these sojourners. And this phrase being once extended to their immediate parent, may by a parity of reason be extended to their great grandfather Abraham as being the first Author of that famous peregrination or sojourning which being begun in Canaan ended in Egypt. Add to this, that the word Israel, as it is put for the people or children of Israel, is elsewhere used for the whole Church of God, as Rom. 9. 6. and therefore may well include Abraham as the father, and under God, the founder of it. And the title of the children of Israel might well be given to all that people and to the family from which they descended, because they were now known by that name. And that this indeed was Moses his meaning, which is here produced may be further gathered from hence, that otherwise Moses had contradicted himself: for by the years of the lives of Iacob and Levi and Kohath and Abram and Moses himself, which he precisely sets down, it appears that the sojourning of the children of Israel strictly so called in Egypt was not above 215 years. And it is absurd to think that so wise and learned a man as all acknowledge Moses to have been should commit so gross an errour, especially seeing that generation could easily have confuted him.

And it came to pass at the end of the four hundred and thirty years If this be the right translation, the 430 years mentioned Gal. 3. 17. are to be taken in a latitude, for about or near so many years, as is very frequent in Scripture and other Authours, else there wants one year of it, because the law was not given till about a year after their coming out of Egypt. Nor was it of any concernment to the Apostles argument there whether it wanted a year of that number or no, as here it is. But the words may be rendred here, as Gen. 7. 12. in the body or strength of the day, i. e. when the day-light was full and clear and strong, when it was broad day-light, the Egyptians seeing, and not being able to hinder them. If it be said, they went out by night, Deut. 16. 1. that is true, in regard of their resolution and preparation and the beginning of their journey, but their actual marching forth was by day-light or in the morning, nor could it be done sooner from the nature of the thing and the time necessarily required for so great a work., even the self-same day This circumstance is noted to set forth the accurateness and infallibility of Gods foreknowledge and the efficacy of his providence in accomplishing all his own counsels in his own appointed time. it came to pass, that all the hosts of the LORD went out from the land of Egypt.

It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: This is that night of the LORD to be observed of all the children of Israel in their generations.

And the LORD said unto Moses and Aaron, This is the Ordinance of the Passeover This which here followeth is the law or appointment of God concerning the celebration of the Passeover.: there shall no stranger Or, forreigner, who is so both by Nation and Religion: for, if he were circumcised, he might eat of it ver. 44, 48. cat thereof.

But every man-servant that is bought for money, when thou hast circumcised him For the master had a power to circumcise such persons, Gen. 17. 12. And though it is probable, that by their interest in them and a diligent instruction of them, they made them willing to receive circumcision, yet it seems they had a power to compel them to it, but then Circumcision was not to them a seal of Gods covenant, nor of their Religion, for that must be matter of choice, but only a civil badge, or a note of that family or people into which they were politically incorporated., then shall he eat thereof.

A forreiner and an hired servant shall not eat thereof Except he submit to circumcision, as ver. 43. See Numb. 9. 14..

In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house Partly because they were all obliged not to go out of the house till the morning, ver. 22. and to leave none of it till that time, ver. 10. partly, lest it should be either superstitiously or profanely abused; and partly to signifie, that Christ and Salvation are not to be had out of Gods house or Church., neither shall ye break a bone thereof To take out and eat the marrow of it. This was required partly to mind them of their hasty departure out of Egypt, wherein they had no leasure to break and empty the bones, and principally, that it might be an evident type of the Lord Jesus, in whom this was literally fulfilled, Iob. 19. 36. The bones were burnt with the other remainders of the Lamb..

All the Congregation of Israel shall keep it.

And when a stranger shall sojourn with thee, and will keep the Passover to the LORD, let all his males be circumcised, and then let him come near, and keep it: and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

One law shall be to him that is home-born, and unto the stranger that sojourneth among you.

Thus did all the children of Israel: as the LORD commanded Moses and Aaron, so did they.

And it came to past the self-same day, that the LORD did bring... e children of Israel out of the land of Egypt by their armies.