Exodus 12
PATPharisees, and all the people, conspired to take away his life. In the evening. In the Hebrew* the words are (as is noted in the margin of our Bibles), between the two evenings. The first of which began, when the sun began to decline from its noon-tide point, and lasted till sun-set; Then began the second evening, and lasted till night. Between these two evenings, about the middle of them, was the passover offered. For after the offering of incense, they began on this day to kill the daily evening sacrifice, between two and three in the afternoon (a little sooner than on other days), and having finished that, and trimmed the lamps (as Maimonides in his treatise on this subject, cap. i. sect. 4. describes the order. of it), they went about the paschal sacrifice; which continued till sun-setting. That is, there were about two hours and a half for the dispatch of all the lambs. For the daily evening sacrifice, and all belonging to it, being over in an hour’s time (by half an hour after three), all the rest of the day till sun-set (which was two hours and a half at the time of the year) remained for the killing of the paschal lambs. (See Bochart, Hieroz. par. i. lib. ii. cap. 50. p. 558. and our learned Dr. Lightfoot, in his gleanings on Exodus.) Now our three o’clock in the afternoon being the same with the Jews’ ninth hour, it is evident our Blessed Saviour offered up himself to God for our redemption about the same time that this lamb was slain, for their deliverance out of Egypt, (Mark xv. 34. 37.) and also (in the Q/io
Exodus 12:1
J§l.ND the Lordspake unto Moses and Aaron, &c. We are not told here when the Lord spake this to them; but it is very likely it was on the tenth day of this month, before he brought the plague of darkness on the land; wherein he gave the Israelites opportunity to prepare for their departure: and then he changed this month from the seventh (as it was before), to the first, as it here follows.
Exodus 12:2
This month. Which in process of time was called Abib, (xiii. 4. xxiii. 15.) because then the corn was eared, and grew towards ripeness (for Abib signifies an ear of corn), and was in after ages called Nisan, (Nehem. ii. 1. Esth. iii. 7.) which is a Chaldec word, denoting this to be the month wherein they went out to war; from nissi7i, which signifies ensigns or banners (as Bochart probably conjectures), which at that season were usually advanced; viz. in the spring time. So the Hebrews understand that place, (2 Sam. xi. 1.) Shall be unto you the beginning of months.] i. e. The principal month of the year. It shall be the first month of the year to you.] And therefore was hereafter to begin the year. Which is a plain intimation that the year had another beginning before this time, which was in the month they called Tisri, about autumn; but was now translated unto the spring. And so we find that all the ancient nations began their yeaT, after their harvest and vintage, which were the conclusion of their year. But from henceforward the Jewish computation was from this month of Abib; at least, as to their feasts and things sacred; though their civil year still began where it did before. For after this, we find the old account continued, as appears from xxiii. 16. where the harvest is said to be in the end of the year. And yet the author of Meor E Najim (as Guliel. VoTstius shews in his observation upon R. D. Ganz) affirms, that the ancient Hebrews followed this new account from the time of their going out of Egypt, till the building of the temple (in all their contracts and affairs using this era of Exodus, in memory of that illustrious deliverance), as, after that time, till the captivity of Babylon, they dated all their writings from the building of the temple.
Exodus 12:3
In the tenth day of this montli. This is a law which hath respect to all future ages, as well as to this present time; that they should begin to prepare for the Passover, four days before: for which the Jews give such reasons as these: viz. it was necessary when they went" out of Egypt to make this preparation, lest a multitude of business, when they were pressed to be gone in haste, should have made them neglect it. And it was necessary afterwards, that they might more narrowly.observe if there were 2D2 uigmzea oy microsoft ® [chat. XII. any blemish in the lamb; and that they might be put in mind to dispose themselves for so great a solemnity. And it is observable, that our blessed Saviour (the true paschal Lamb) came to Jerusalem on this very day (viz. the tenth of Nisan), four days before he was offered, (John xii. 1. 12.) Yet there are those who think, that this precept was peculiar to this time of their departure out of Egypt. For they that came, in after ages, out of all parts of the country to worship God at this feast, could not so well observe it; unless we suppose them to have come some days before to Jerusalem, (as it is certain some did, John xi. 55.) or to have sent beforehand thither, to have a lamb prepared for them, which is not unlikely. They also, who think the Egyptians now worshipped such kind of creatures, imagine withal, that this day w r as chosen in opposition to them: who, because the sun entered then into Aries, began on this day the solemn worship of this creature, and of that celestial sign. Thus the author of the Chronicon Orientale, in express words: " This w r asthe day in which the sun entered the lirst sign of Aries, and was most solemn among the Egyptians." And therefore God commanded the Israelites to -sacrifice that creature which they worshipped., But there is no certainty.of this, nor of what the author of Tzeror Hamor observes, that the feast of the Egyptians being at its height on tho fourteenth day, God ordered the killing of this lamb at that time: which was the greatest contempt of their Coniger Aramon (whom they worshipped then with the greatest honours), shewing he could be no god whom the Israelites ate. Tltey shall take to them every rami a lamb.] The word $eh signifies a kid as well as a lamb, (Numb. xv. 11. Deut. xiv. 4.) and it is evident from the fifth verse of this chapter, that they might take either of them for this sacrifice.. But commonly they made choice of a lamb, as the fittest of the two; beingofamore mild and innocent nature. They that are of opinion, the Egyptians now worshipped such creatures, imagine also this was ordained to preserve the Israelites from their idolatry, by commanding them to kill such beasts as they adored. So 11. Levi ben Gersom, God intended by this, " to expel out of the minds of the Israelites the evil opinion of the Egyptians," &c. A lamb for a house.] Some translate it for a family. But that is not true: for as tribes were divided into families, so were families into houses; and when many lambs were few enough for a whole family, some houses were so small that they could not eat one, and therefore were to call in the assistance of their neighbours, as it follows in the next verse.
Exodus 12:4
And if the honsehold be too little for the lamb, let him and his neighbour, &c. They were not to be fewer than ten persons, nor more than twenty, to the eating of one lamb. At w T hich meal, men, women, and children, masters and servants (if circumcised) were entertained, and every one did eat a piece, at least as hig as an olive, if we may believe the Hebrew doctors. Everyman, according to his eating, shall ma key our count for the lamb.] That is, every master of a house shall take such a number of persons to him, as will be sufficient for the eating of the lamb. Vcr. 5. The lamb shall be without blemish.] In the Hebrew perfect, or without defect. There are ten blemishes mentioned in Levit. xxii. 22 — 24. which made a. sacrifice unfit for the altar. About which the heathen themselves were very curious, as I noted above out of Herodotus: who relates how exact and scrupulous the Egyptian priests were in the scrutiny, whether a beast were fit to be offered. (See viii. 26.) A male.] Because the male, was counted more excellent than the female, (Malachi i. 14.) and therefore all whole burnt-offerings (which were the most perfect sort of sacrifices) were to be males only, (Lev. i. 3. G.) From hence this custom (as Bochart thinks) w T as derived to the Egyptians; who offered only males, as he proves out of Herodotus, (par. i. Hieroz. lib. iii. cap. 33. 50.) But whatsoever the Egyptians did, the Romans did otherwise: for Servius saith, (in iEneid. viii.) " In omnibus sacris faeminini generis plus valcnt victimse;" that sacrifices of the female kind were of greatest value in all their holy offices. Such different fancies there were in the world in after ages; but what opinions they had in Moses’s time, none can certainly resolve.,,, Of the first year.] It doth not signify that (the lamb was to be a year old (for then it was incapable to be offered) but under a year old. It was fit for sacrifice at eight days old, though not before, xxii. 30. Lev. xxii. 27. (which laws, Maimonides saith, were observed in the paschal lamb, as they were in the daily sacrifice, Exod. xxix. 38. Numb. xxxviii. 3. and in others, Lev. xxiii. 18, 19.) and so it continued fit from that time till it was a year old; after which it was not accepted. For which Bochart gives a very likely reason in theforenamed book, (par. i. lib. ii. cap. 50. p. 585.)
Exodus 12:6
And ye shall keep it nnto the fourteenth day of the same month. When it was to be offered to God by all the people, as our Saviour was upon the very same day. Which the Jews expected, as appears by a memorable passage which Andr. Masius (in Josh. v. 10.) quotes out of that tract in the. Talmud, called Rosch Hashanash, where they say it was a " famous and old opinion among the ancient Jews, that the day of the new year, which was the beginning of the Israelites’ deliverance out of Egypt, should in future time be the beginning of the redemption by the Messiah." Which was wonderfully fulfilled in our Lord and Saviour; who keeping the Passover the day before the rulers of the Jews observed it, it fell out that he, the true Lamb of God, was offered on that very day, which Moses here appointed for the offering this typical sacrifice. And the whole assembly of the congregation of Israel shall kill it.] God here grants a liberty to any man among the Israelites to kill the passover. Which act did not make him a priest (whose work it was to offer the blood), for in other sacrifices any man that brought them might do;the same, (Lev. i. 3, 4, 5.) and this is given as urbason, why the people did not kill the passover in Hezekiah’s time, because they were unclean; and therefore the Levites had the charge of it, (2 Chron. xxx. 17.) But, besides this, Moses seems to mean that all the company who were to eat, were to be present at the sacrifice: by which’ means, the ivhole assembly of the congregation of Israel were engaged in this service. And this was exactly also fulfilled in our Blessed Saviour (whom the apostle palls our passover), against whom the priests, and scribes, and
Exodus 12:7
And they shall take of the blood. Which was the means that God now appointed for their preservation. And strike it.] By dipping a bunch of hyssop into it, (ver.22.) On the tico side-posts.] Upon which folding-doors moved. For from thence, Bochart thinks, they had their name in the Hebrew.: And on the upper door-posts.*] The Hebrew word maskuph is no where to be found but in this chapter; and its carrying in it a signification of looking through, may induce us to think they had lattices at the top of their doors, through which they could peep, to see who knocked, before they opened them. Both these were sprinkled with the blood, but not the threshold, lest any body should tread upon it, which had been profane, this being a holy thing.’ This striking or sprinkling of the blood upon the posts, seems to have been peculiar to the first passover at their going out of Egypt; and not to have been used in aftertimes, when there was not the same occasion for it, viz. to distinguish their houses from the Egyptians, for their preservation from the destroying angel. In the houses wherein they shall eat it.] In which the whole nation was gathered together; and so all delivered.
Exodus 12:8
And they shall eat the flesh in that night. For it was not lawful to let any of it remain till the morning, (ver. 10.) And the Hebrews say, they were to eat it after they had supped, and were w T ell filled with other meat. Roast with fire.] Neither raw, nor sodden (as it follows in the next verse), for it might be sooner roasted than sodden; and they were in haste to be gone when it was offered. And unleavened bread.] Partly to put them in mind of their hardships in Egypt (for unleavened bread is heavy and unsavoury) and partly to commemorate their deliverance from thence in such haste, that they had not time to leaven it, (ver. 39. Deut. xvi. 3.) And with bitter herbs.] They were used for the same end, to put them in mind of their hard bondage in Egypt," which made their lives bitter to them, (i. 14.) Maimonides says, there were five of these herbs, whose names -he mentions: but it is hard for us to tell what they were. That great manBochartus hath given some guesses at them; and thinks the first of them was wild lettice, which is extremely bitter. (See Hierozoic. par. i. lib. ii. cap. 50. p. G03, &c. and his Canaan, lib. ii. cap. 15. p. 857.) <
Exodus 12:9
Eat not of it raw. i.e. Half roasted; when some of the blood remains still in it. So Maimonides expounds it: and see Hottinger in his Smegma Orient, p. 1G9.* For it doth not seem necessary to forbid them to eat it quite raw, mankind generally abhorring such food; unless we suppose there were such barbarous customs now, as. there were in aftertimes; when, in some of. the gentilefeasts (particularly those of Bacchus) which had their ori-. ginal in Egypt, (as Herodotus tells us, lib. ii. cap. 49. and. Plutarch also, lib. de Isid. et Osir.) they tore the members/ of living creatures in pieces, and did eat them, the blood, running about their mouths, as Julius Firmicus observes. But the opinion of Theodoret seems to me probable (Serm.. x. Uepl xpi ff /*^), that in old time, the wicked demons were in love with the sacrificing of men to them: but when they saw mankind began to abhor such sacrifices, and to abstain from them, as abominable cruelty, then they invented rag StafiaarLy watts *ai wfio^payiag, &C Scourgings and whippings, eating, of raw flesh, and of other such-like rites,, (torn. iv. p. 625.) Nor sodden at all with water.] It seems superfluous to say sodden, or boiled, with water: there being no.other way of boiling things. But the Hebrew word bashal signifying to roast, as well as to boil, according as the matter is, Moses takes away that ambiguity, by adding loithumter; and also by expressly naming the opposite to it, but roast with fire. Which was ordained in opposition to some gentile customs in the eastern Countries (if they were so ancient as the times of Moses), where they boiled the flesh of their sacrifices, when they prayed to their gods against r drought, by the scorching heat of the sun. So Athenasus relates, out of Philocorus, that the Athenians did, in their sacrifices to the S>pm, who came, in all likelihood, from the Egyptian Horus, which signifies Apollo, or the sun. The Zabii also were wont to boil kids in milk. -Roast with fire.] Contrary to the manneT in all other peaceofferings, whose flesb, that was allowed to be eaten, either by priest or people, was to be sodden; even in the feast of the Passover: as we read expressly 2 Chron. xxxv. 13. where these things are accurately distinguished. And Maimonides gives this as the reason of it (why they are commanded to eat it roasted), because they went out in great haste, and had not time to boil it, (par. iii. More Nev. cap. 46.) Some of the gentiles in aftertimes roasted their meat in the sun, as Heliodorus tells, us, lib. i. Ethiopic. And some Grecian women (as Plutarch tells us) did the same in their feast called Qzanofyopta. His head with his legs, and the purtenance thereof] They were to roast the lamb whole; to avoid perhaps the superstition of the gentiles,. who were wont to rake into the bowels of their sacrifices, to make curious observations;
Exodus 12:11
And thus shall ye eat it. He here orders the habit and posture wherein they should partake of the Passover: which was like travellers, or like those who were going about some laborious work. So the three following particulars plainly import. With your loins girt.] They wearing long and loose garments, in the eastern countries, it was necessary to tie them up, and gird them about their loins, whensoever they either went a journey, or undertook, as I said, any great labour; that so their garments might not be an impediment to them, as they would have been, if they had hung down about their hoels. (See 2 Kings iv. 29.) Your shoes on your feet.] Many fancy this refers to the ancient custom of putting off their shoes (which God now forbids) when they went to eat, lest they should make the beds dirty, on which they lay leaning. But Bochart hath demonstrated that this custom was not so ancient; but that in Moses’s time, and after, they sat at their tables as we do now: of which there are many instances, in the book of Genesis, and elsewhere. And therefore it is more likely the Jews were wont to go without shoes when they were in Egypt; for anciently men did so; and that being a hot country, there was no need of them. And besides, they were so oppressed, that they may well be supposed to w r ant many such conveniences cf life. But now God commands them to put on shoes, being to travel a long journey. (See his Hierozoicon, par. i, lib. ii. cap. 50. p. 508.) And your staff in your hand.] Still the posture of travellers, who never went without a staff; both to support them in slippery places, and to defend them against assaults, (Gen. xxxii. 10.) They seem now to have eaten the lamb, leaning on their staves; and therefore stood all the time, as men ready to depart. But these were things peculiar only to that Passover which they kept in Egypt: afterwards they were not tied to them. Ye shall eat it in haste.] As men expecting every mo* ment to begin their journey. This was the foundation of many of the laws about the Passover, as Maimonidcs observes, (par. iii. More Nev. cap. 46.) It is the Lord’s Passover.] To be kept in memory of his wonderful mercy in sparing the Israelites, when he destroyed the Egyptians, and delivering^them from their cruel bondage. *
Exodus 12:12
For I will pass through the land of Egypt this night. See xi. 4. And will smite all the first-born, &c] A most grievous judgment; all children being very dear to their parents, especially their first-born; and those more especially who are their only children, as it is likely they were too many in Egypt. It was the sorer plague also, because no man’s children were spared, that he might comfort his neighbours; but they were all at the same time bewailing their loss. It is not certain by what sort of death they were smitten; but it was sudden, and extinguished them all in the same moment. And against all the gods of Egypt I will execute judgment.] And so Moses tells us he did, Numb, xxxiii. 4. From whence it appears that the Egyptians were idolaters in Moses’s days; and the Jewish doctors will have it, that all their idols were destroyed this night So Jonathan in his Paraphrase: " Their molten images w r ere dissolved and melted down; their images of stone were dashed in pieces; their images made of earth were crumbled into bits, and their wooden ones reduced to ashes." Of the truth of which we cannot be assured; 8 though we meet with it not only in Pirke Eliezer, cap. 48. but in the author of Dibre hajamim, &c. or, the Life and Death of Moses: whose w r ords are these: “All the first-born, both of man and beast, were smitten; the images also and pictures destroyed; whereupon the Jews borrowing gold, silver, and garments of the Egyptians, they went away laden with riches, according to what God said to Abraham, (Gen. xv. 14.)’ That nation whom they serve will I judge; and afterward shall they come out with great substance.’” This the heathen seem to have understood (for this story reached them) as if they had carried away the gold and silver and garments of the Egyptian idols: for so Trogus reports it (in Justin, lib. xxxvi. cap. 2.) that when Moses led the Israelites out of Egypt, " Sacra ^Egyptiorum furto abstulit;" he stole away the holy things of the Egyptians, which he makes the reason why Pharaoh pursued them. Artapanus also in Eusebius saith, that most of their temples were overthrown by an earthquake, (lib. ix. Praepar. Evang. cap. 27.) There are those, who by Elohim understand nothing
Exodus 12:14
And this day shall be unto you-for a memorial. To. preserve in mind God’s wonderful works, which ** he made to be remembered/* (Psal. cxi. 4.). that is, ordered and disposed things in such a manner, that they should not be forgotten: particularly by instituting a festival solemnity upon this day, asit here follows. And you shall keep it a feast, to the Lord, &c] Called the feast of.the Passover: the rites of which are all manifestly contrived to preserve a memory of the benefits they now received. An ordinance for ever J] To the end of that economy. For it often signifies only a long duration, as Deut. xv. 17. And here imports no more, but that they should keep this ordinance, not only now, but when they came into the land of Canaan… Vcr. 15. Seven days shall ye eat unleavened bread.] The seven days following the feast of the Passover, were observed as a distinct festival, and called " the feast of unleavened bread," (ver. 17.) because no bread that had any leaven in it, might be eaten all that time. Which the Jews expound thus: not that they were, bound to eat unleavened bread all those seven days (which was necessary only on that night when the passover was killed) but only not to eat leavened bread. That was utterly unlawful; but they might eat riee, or parched corn, or any such thing. (Sec Patavius in Epiphan. Haeres. Ixx. n. 11.) At their march, indeed, out of Egypt, they were forced to eat unleavened bread (having none else to eat) not only for seven days, but for a whole month: that is, from the fifteenth of the first month, to the fifteenth and sixteenth of the next, when God gave them manna and quails, (xvi. 1. 12, 13.) But necessity, as I said, compelled them to this; they having nothing else to support them in the wilderness during that time; because, through haste, they were constrained to bring their dough out of Egypt unleavened, (ver. 89.) Even the first day ye shall put leaven out of your houses.] Which they searched with great diligence the evening before; that the smallest erumb might not be left behind. So their doctors tell us, particularly Maimonides in his treatise on this subject. (See Buxtorf. Synagog. Judaic/ cap. 17.) That smd shall be. cut off from Israel.] See concerning this cereth (or cutting off) y which is often mentioned in these books, Gen. xvii. 14. Most think it a punishment by the hand of God, and not of man.
Exodus 12:16
And in the first day there shall be a holy convocation, and in the seventh day, &c. The first and the last days of the feast of unleavened bread were kept holy (the other five were working days), because, as God delivered them from their cruel bondage in Egypt upon the first day, so he overthrew Pharaoh and his host in the Red Sea upon the seventh. No maimer of tvork shall be done in them.] No manner of servile work. (See Lev. xxiii. 7, 8.) Save only that which every man must eat, &c] He that did any other work was to be beaten. For they equal these days with the sabbath in this regard; that whatsoever work was forbidden on the sabbath, might not be done on any such days as these, which they call good days. But they might provide good cheer on these days; though not more than could be eaten. See Buxtorf. Synag. Jud. cap. 19. where he shews at large what things might be done, and what not on these days, according to the opinion’ of their doctors.
Exodus 12:17
And ye shall observe the feast of unleavened bread, &c. He repeats it again because it was a thing of great moment, to have these seven days observed entirely, and not only the Passover upon the fourteenth day in the evening: that they might every year think so long of God’s great goodness, in delivering them from their miserable condition in Egypt, as not to let the sense of so singular a benefit slip at any time quite out of their minds. By an ordinance for ever.] See ver. 14..
Exodus 12:18
In the first month, on the fourteenth day of the month at even, &c. The Passover was celebrated in the conclusion of the fourteenth day of this month; just before the beginning of the fifteenth day. For the next morning, when the Israelites, immediately after they had eaten the lamb, were hastened outof Egypt, was not part of the fourteenth day, but of the fifteenth: as we readNumb. xxxii. 3. Until the one-and-twentieth day of the month at even.] That is, for seven days, (as was said before, ver. 15. and again is repeated ver. 19.) which began immediately after the eating the paschal lamb, in the end of the fourteenth day. For if they should be reckoned from the beginning of the fourteenth day, there would be not seven, but eight days of unleavened bread.
Exodus 12:19
Seven days shall there be no leaven found in your houses. This still makes the precept stricter; that they were not only to abstain from any thing leavened, but not so much as to have it in their habitations. Accordingly the Jews tell us, of an exact search which every one was bound to make, with lighted wax candles, lest it should remain in any corner or erevice of the house. Their scrupulosity in this matter is exactly described by Buxtorf, in his Synag. Jud. cap. 17. p. 394. &c. Whether he be a stranger, &c] This is one of another na-
Exodus 12:20
Ye sliall eat nothing leavened. This, according to the Jews, explains what follows: In all your habitations shall ye eat unleavened bread. That is, if they cat any bread at all, it was to be without leaven: (sec ver. 15.) Accordingly, on the day before the Passover, they were very busy in making cakes, which they call mazzoth; without any butter or oil, or so much as salt in them; of mere water and flour. Which being very insipid, some made bold (as their authors tell us) to add eggs and sugar; and sometimes the richer sort made them of mere almonds; both for the honour of the feast (as they pretended) and for the comfort of sick and infirm people, as well as to render them more pleasant Yet on the first day of the feast they would eat none of these, but only the bread of affliction (as they called it), made merely of meal and water.
Exodus 12:21
Then Moses called for all the elders of Israel. Immediately after he had received the command from God, he summoned them to deliver it to the people, that it might be put in execution. Concerning elders, see iii. 1G. Draw out, and take you a lamb.] It is thus expounded by Jonathan in his Paraphrase, withdraw your hands from the idols of Egypt, and take a lamb to your families, &c. By which it appears, he thought this was opposed to the rites of the Egyptians: but I know not on what ground; for the Israelites offered no sacrifices there. According to your families.] See ver, 3. And kill the passover.] It belonged to every man to do it, (as was said ver. G.) and now there was no priest, as’ yet, ordained: but every father of a family exercised that office. I need not mention the manner after which the Jewish writers say it was to be slain. The Passover.] The Hebrew word pesach signifies principally the angel’s passing by the Israelites when he slew the Egyptian children. From w T hence it came to signify also the lamb that was offered in memory of this deliverance; and was a means of it at this time. So it signifies here, and in many other places. And likewise it signifies all the sacrifices which were wont to accompany this lamb, and were offered to God with, it, at this festival, (Deut. xvi. 2.) And, lastly, the feast itself is called by this name, Luke xxii. 1. And here it may be fit to note, that the lamb being first killed in Egypt, it was killed in every man’s house, for they had no altar there, nor any other place whero they had liberty to kill it. But after they came to the land of Canaan, it was not lawful to sacrifice it any where, but in the place which God appointed for his worship, (Dent. xvi. 2.) From whence Maimonidcs concludes, that whatsoever they did with other sacrifices, yet this could not be offered in the high places, but only at the Temple. And it is likely they did so in the Wilderness, the Tabernacle being newly erected at the keeping of the second Passover, (Numh. ix. 5.)
Exodus 12:22
And ye shall take a bunch of hyssop. So the leper was to be cleansed, and the house infected with leprosy, (Lev. xiv. 6, 7. 49, 50, &c.) and so the prophet JJavJd pray? to be purged from his sin, (Psal. li. 9.) AVhcnco it is that Hcsychius calls this herb fioravn oyu//- X°v<Ta, an abstersive and purging herb, because it was appointed by the law of Moses for this purpose; otherwise, there is nothing abstersive in its nature. And dip it in the blood that is in the bason.’] The Hebrew word saph, which is here translated bason 9 is translated enp in Zach. xii. 2.- but the LXX. and Vulgar take it to signify the door or threshold of the house, where some suppose the lamb was killed. Certain it is, that some of the vessels of the sanctuary are called in the plural number sippim and sippoth, (1 Kings vii. 50. Jcr. Iii. 19.) though the vessels which received the blood of the beast at the altar of burnt-offerings are called by another name: (sec Exod. xxvii. 3.) There were no such now, and therefore they received the blood at present in a common bason or cup. % •.* And strike the lintel, &c] Or sprinkle it, as many under* stand it. For there being, as yet, no altar, the blood is ordered to be sprinkled in this manner; having in it something of the nature of a propitiation. Because by this sprinkling of the blood, God’s displeasure was turned away from the Israelites, when it fell upon those houses where his blood was not seen.’ And the two side-posts.] See ver. 7. And none of you shall go oat of the door of his house.] The destroying angel could have discerned an Israelite from an Egyptian though he had met him in the street: but this was required, to teach them that their safety consisted in being under the protection of the blood of this Iamb, which was shed to save their blood from being spilt. Thus in the flood there was no safety but in the ark: nor could Rahab have been saved, when Jericho was destroyed, out of the house where the scarlet thread was tied.’ Until the morning.] When they were importuned by the Egyptians very early (not long after midnight, ver. 31, &c.) to be gone with all they had, out of their country.
Exodus 12:23
For the Lord tvill pass through to smite the Egyptians. As he had threatened, (ver. 12.) For he rehearses to the ciders what God had told him. And when he seeth the blood, &c. tlie Lord shall pass over the door, &c] So he had promised before, (ver. 13.) Maimonides, being of the opinion that the Zabii and other idolaters abhorred the killing of such creatures, thinks that God ordained this killing of the lamb, &c. both to purge the minds of the Jews from such false opinions, and make profession of the contrary; and to persuade men that that action which they accounted deadly preserved from death; according to these words, the Lord shall pass over the door, &c. (Par. iii. More Nevoch. cap. 4G.) Ver. 24; And ye shall observe this thing, &c] Keep “this feast, by sacrificing a lamb, and eating no leavened bread; though some of the ceremonies wherewith it was now observed, in aftertimes were not necessary.
Exodus 12:25
When you be come to the land which the Lord shall give you, &c. This deliverance is not to be forgotten when (3od hath given you rest, in the land he hath promised you. But there you are most carefully to preserve the memory of it, by keeping this feast every year. And, indeed, most think they were not bound to keep it till they came thither: but M’hat they did in the wilderness the next year was by a special direction, not by virtue of the command in this chapter, (Numb. ix. 1, 2, &c.) Microsoft® CHAP. XII.] UPON EXODUS. Ye shall keep this service.] In all things, except what was proper and peculiar to their coming out of Egypt.
Exodus 12:26
When your children shall say unto you, What mean you by this service?. When children were twelve years old, their parents were bound to bring them to the temple; where, seeing what was done at this festival, they would be apt to inquire into the meaning of it. At every feast also of the Passover, the eldest person at the table instructed all the younger sort, that were there present, in the reason of this institution, rehearsing these very words, as Conradus Pellicanus observes: “This is the sacrifice of the Passover, in remembrance that the Lord passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.”.
Exodus 12:27
It is the sacrifice of the Lord’s Passover,. Or, the sacrifice of the Passover to the Lord; i. e. in honour of the Lord, who passed over the Israelites, when he smote the Egyptians. It is frequently called by the name of a sacrifice, (xxiii. IS. xxxiv. 25. Deut. xvi. 4—6.) and it is called corban; which is a name given only to those things which were brought to be offered up to God.J See Numb. ix. 13. where, as it is called corban, so the same word is used for bringing it, which is commonly used about other sacrifices. And it further appears to have been properly a sacrifice, by the rites belonging to it: for the blood of it was sprinkled by the priests, (2 Chron. xxx. 1G. xxxv. 11.) Which, though it could not be done here, because they had no altar in Egypt; yet the posts of their houses (as I observed before) were sprinkled with it; and it had an effect accordingly. And the people.] To whom the elders (ver. 21.) reported these things from Moses. Bowed the head, and worshipped.] Expressed their belief of what Moses had said; and humbly acknowledged God’s goodness to them.
Exodus 12:28
And the children of Israel went away. To their several habitations. And did as the Lord had commanded Moses and Aaron.] (ver. 1.) They kept the Passover. So did they.] According to all the forenamed rites belonging to it.,.
Exodus 12:29
And it came to pass, that, at midnight, the Lord smote, &c. According to the foregoing threatening, (xi. 4, 5.) See there. The captive that was in the dungeon.] The pit or hole under ground. For the Hebrew signifies the lowest part of the prison. (See xi. 5.)
Exodus 12:30
And Pharaoh rose np in the night, he and all his. servants, and all the Egyptians. I suppose the angel made a great noise when he came to give the blow; which made the Egyptians start out of their sleep, and behold the calamity which was come upon them-. Or perhaps the firstborn gave such a lamentable shriek, when they were struck, that it awakened the whole family. And there was a great cry in Egypt.] It is no improbable conjecture, which was made a great while ago by FortunatusScacchus,in his Mirothec. Ebseochrism,(lib. i. cap. C.) that the solemn feast among the Egyptians, wherein they went about with candles in the night, seeking for Osiris, with tears and great lamentations, took its original from Pharaoh’s rising up out of his bed at midnight, and all the Egyptians with him; who, lighting candles, and vo L * l • Digitized by finding their children dead, bewailed them with loud cries. And it is not unreasonable to think, as he doth, that Pharaoh’s eldest son, who was now slain, had the name of Osiris: whose sudden death, by this stroke, all posterity lamented in one night of the year. Which was when the moon was at full, as he observes out of Apuleius: which still confirms this conjecture; it being at a full moon when this slaughter was made, and the Israelites delivered out of Egypt. For there was not a house where there was not one dead.] If there were any children in it.
Exodus 12:31
And he called for Moses and Aaron. By some of his servants whom he sent to them; as ver. 33. seems to signify., ]% . By night.] He durst not stay till the next morning, for fear he should have been cut off also before that time.: And said, Rise upl] One would think by this that they found them sleeping securely in their beds,, when this deadly blow was given to the Egyptians. And get you forth from amongst my people, both you and the children of Israel, &c] For he was sorely afraid, if they stayed any longer, they would bring some greater mischief upon him; Go, serve the Lord, as ye have said.] He had several times made this concession; but was never so much in earnest as now.
Exodus 12:32
Also take your flocks and your herds, See. Though his heart had been often hardened, yet this slaughter of all their first-born made such a deep impression upon him, that he comes fully up to their terms, yielding for the present to all they had desired; though he did not continue constant in this mind, but soon revolted. And bless me also.] Pray for me, as the Chaldee translates it.
Exodus 12:33
And the Egyptians were urgent upon the peo-. pie. They that brought from Pharaoh a grant of all the. Israelites desired (and others also who had lost their children), pressed very hard upon them to accept it, and that with all speed: not out of love to the Israelites, but for fear they should perish themselves, if they did not leave their country. Pharaoh, especially, seeing his first-born, the heir of his crown, struck suddenly dead, had reason to conclude the next blow would be at his own life. To send them out of the land of Egypt.] This shews they were not merely dismissed, but entreated, nay importuned, to depart. Such a change had this slaughter, and the general outcry that followed upon it, made in their hearts. In haste.) They that were unwilling before to hearken to the Israelites’ petition, now make their petitions to them: and were so glad to be rid of them, that they would not buffer them to delay their departure: nay, made a goldenbridge (as we speak) for their speedy passage out of Egypt, (ver. 35, 36.) For they said, We be all dead men.] They were desirous the Israelites should enjoy their liberty, rather than they lose their own lives.
Exodus 12:34
And the people took their dough, before it was leavened. They seemed to have newly mixed their flour, and w r ater together, and kneaded it into paste or dough, as we translate it: but had not put any leaven into it, nor had time to make it into cakes, and bake them. Microsoft ® 2 E [chap. XII. Their Jcneading-troughs.] The Hebrew word comprehends both the dough and the tiling wherein it was contained: which in viii. 3. we translate ovens, and here kneading-troughs, in which their dough was carried. Being bound up in their clothes.] The Hebrew word for clothes, signifies any thing that covers another; or wherein it is WTapped: as the dough was in linen-clothes, it is most likely (for that is usual), to keep it from the cold air, w r hich was sharp in the night, and would have hindered its rising. On their shoulders.] For we do not read of any waggons or horses they had for the carriage of their goods out of Egypt.
Exodus 12:35
And the children of Israel did according to the word of Moses. Who had commanded them from God, to do as it here follows, (xi. 1, 2.) which was their warrant, and justified the fact. And they borrowed of the Egyptians, &c.] So most understand it: though some think it was a free gift which the Egyptians bestowed upon them; when they were very desirous (as we read before) to have them gone out of their country; which made them not only entreat but hire them to depart. So Jacobus Capellus, ad A. M. 2503. They that had denied them leave to go away for a few days (saith he), now press them to depart with all speed; “quinetprecibus Israelitas demulcent, ac donis onerant iEgyptii: v (see iii. 23.) But it is commonly thought, that the Egyptians imagined the Israelites only desired to appear as well adorned as they could before their God, at the great feast they were to hold in the wilderness, and so they readily lent them these jewels and fine clothes to deck themselves withal; which they hoped would be restored to them again as soon as the sacrifice was over.
Exodus 12:36
And the Lord gave the people favour, &c. As he had promised, iii. 21. and see xi. 3. So that they lent them such things as they required.] Though the men borrowed as well as the women, (xi. 3.). yet the women are only mentioned, (iii. 23.) because they borrowed most: and the women and maidens of Egypt might be the more willing to bestow their jewels and carrings upon them, that they mightwoo their husbands, childfen, and relations, to be gone with all speed. 1 And they spoiled the Egyptians.] God hath a supreme right to all things; and there was a just cause why he should transfer the right of the Egyptians unto the Israelites. (See xi. 2:) Unto which add this story, which is told in the Gcmara of the Sanheclrin; that in the time of Alexander the Great, the Egyptians brought an action against the Israelites, desiring they might have the land of Canaan, in satisfaction for all that they borrowed of them when they went out of Egypt. To which Gibeah ben Kosam, who was advocato for the Jews, replied; that before they made this demand, they must prove what they alleged, that the Israelites borrowed any thing of their ancestors. Unto which the Egyptians thought it sufficient to say, that they found it recorded in their own books; mentioning this place. Well then, said the advocate, look into the same book, and you will find the children of Israel lived four hundred and thirty years in Egypt: pay us for all the labour and toil of so many thousand people as you employed all that time, and we will restore what we borrowed. To which they had not a word to answer. Tertullian mentions such a controversy, or plea between the two nations, (lib. ii. advers. Marcion.) where he relates this from an ancient tradition. (See Mr. Selden, lib. vii. de Jure Nat. et Gen. cap. 8.) Besides this, it is not impertinent to observe, that the Egyptians were declared enemies to the Jews: now it is not unlawful to spoil an enemy; nor ought this, upon that account, to be called a theft. This reason Clemens Alexandrinus joins to the former: (see lib.i. Stromat. p. 345. D.) But nobody, I think, hath expressed this in better words, and more full of sense, than our famous Dr. Jackson, book x. upon the Creed, chap. 40. where considering God, as become the King of this people, in a proper and peculiar manner; and considering, also, what unsuffcrable wrongs the king and people of Egypt had done unto this people of God, who were now become his peculiar subjects, or proprietary lieges; he concludes, that this fact, even by the course of human law, or law of nations, was more justifiable, than royal grants of letters of mart, or other like remedies are, against such other nations as have wronged their subjects, or suffered them to be wronged by any under their command, without restitution, when they solemnly, or by way of embassy demanded it. In short, whatsoever the Hebrew women took from the Egyptians, they took and possessed, bythclaw of reprisal: that is, by virtue of a special warrant, granted by the Lord himself, as he was now become, in special, not only the God of his people, but their King. - And the children of Israel journeyed from Rameses.] Whether this were a city or a country, the Israelites seem in this place to have made a general rendezvous (as we now speak), it being well known to them; for’they were thereabout first planted, (Gen. xlvii. 11.) Unto Succoth.] This being the fifteenth of Nisan, they began to keep the feast of unleavened bread at this place: called Succoth from the booths or tents which were here firsterected (no houses being there), wherein they continued while they lived in the wilderness; and many preferred them before houses, when they came to Canaan. Whence we read so often, such expressions as these: To thy tents, O Israel; or, They weiit every man to his tent. It is an idle fancy of R. Solomon upon this place, that they travelled this day one hundred and twenty miles, and that in an hour, because it is said(xix. 4.) that God carried them on eagles* wings. Some will have this place called Succoth, because the cloud of glory began here first to overspread them. About six hundred thousand on foot that were men.] i. e. Were twenty years old, and upward; all fit for war. Besides children.] If we reckon all under twenty years of age, with all the women and old men, there could not be less than fifteen hundred thousand persons. A vast increase in the space of a little more than two hundred years, from seventy persons that went down into Egypt. Ver. 3S. And a mixed mxdiitude went up also with them,] Some think these were only a rabble that marched along with them; imagining they would return at three days’ end. Which when they saw they did not they began to mutiny, and quarrelled with Moses, &c. as the author of Dibre Hajamim tells the story. Others think that many Israelites had made marriages with the Egyptians (as some it is plain did, Lev. xxiv. 10.) who now accompanied them at their departure, being loath to leave their relations. But it is most probable they were proselytes of the gate (as the Jews call them), who had renounced idolatry, but were not Microsoft ® CHAP. XII%] UPON EXODUS. entered into the covenant, by being circumcised. (See Selden, lib. i. de Syncdriis, cap. 3.) It is uncertain* what number there was of these; but it appears they were a multitude. And flocks mid herds, and very much cattle.’] Some of which perhaps belonged to the mixed multitude: for they among the Egyptians that feared the Lord’s word, preserved their cattle from the stroke of the hail, which destroyed all that was in the field, (ix. 20.)
Exodus 12:39
And they baked. When they came to Succoth. Unleavened cakes, &c] The Scripture often mentions such bread, (Gen. xviii. 6. Numb. xi. 8. 1 Kings xvii. 12.) for it was not leavened. They could not stay till it was leavened; being thrust out in baste as they were preparing it, (ver. 33.) which doth not signify that they put leaven to it, when they came to Succoth (as Grotius understands it), for that was inconsistent with the feast of unleavened bread; which they were commanded to keep, (ver. 15.) and which it is reasonable to suppose they now observed, as well as killed and eat the paschal lamb, (ver. 6. 28.) Neither had they prepared themselves any victuals.] This justifies what I observed upon ver. 15. that they lived a whole month upon unleavened bread, till God sent them manna to cat.
Exodus 12:40
Now the sojourning. So the Hebrew word moshab most certainly signifies; not merely dwelling (as the Vulgar Latin renders it) but dwelling like strangers, who are not in their own country. Thus Abraham is said to sojourn, (Gen. xx. 1.) and Isaac and Jacob, (xxviii.4;) And therefore, whereas the Roman copy of the LXX. reads here KaroiKt\mQ, the habitation, the Alexandrian copy hath 7rapotKn<ng, the peregrination or sojourning, as we well translate it. Of the children of Israel.] These words comprehend their fathers, Abraham, Isaac, and Jacob; as is evident from hence: that otherwise Israel himself should not be included in this sojourning, who was the person. that brought them into Egypt, and lived there with his family seventeen years. Nor is anything more ordinary in Scripture, tHan under the name of the father to comprehend all his posterity; and likewise, when the posterity is only mentioned to intend also their fathers: there being such a near union between parents and children, that they arc considered as one person, (Deut. xxvi. 5. 9. Judg. x. 11, 12. Hosea xii. 4. and many other places.) And therefore the Samaritan copy here rightly reads, the habitation of the children of Israel and of their fathers, &c. Which is not to be taken for a translation of these words, but an interpretation. And so some copies of the LXX. had it, as St. Austin observes, anciently; and Drusius lately mentions an edition, wherein it was thus paraphrased, awoi kal ol itariptg axrrtjv, they and their fathers. Wlio dwelt in Egypt.] Here also the Samaritan copy hath it (as an explication, no doubt, not a literal translation), who dwelt in the land of Canaan and in Egypt. And so the Vatican edition of the LXX. The habitation of the children of Israel, which dwelt in the land of Egypt and in Canaan. Which i$ no late addition, but was in ancient copies; for Abcn Ezra testifies in his commentary on this place, that they thus explained it, which dwelt in Egypt and in other countries: as Drusius observes, in his Qusesita per Epistolam, 51. Was four hundred years.] That is, from the time of Abraham’s coming from Charran into the land of Canaan (when this sojourning began till their going out of Egypt, was just four hundred and thirty years. For from Abraham’s coming to sojourn in Canaan, to the birth of Isaac, was tiveniy-five years; and Isaac was sixty yeaTS old when he begat Jacob; who was a hundred and thirty years old when he’went down into Egypt: which numbers put together, make two hundred and fifteen years. And from his family’s coming into Egypt, till their departure, was just as many more. Which agrees perfectly with what the apostle saith, that the promise made by God to Abraham and his seed could not be made void by the law, which was four hundred and thirty years after, (Galat. iii. 16, 17.) Now the first promise made to Abraham was, when God bade him go to Canaan, Gen. xii. 3. (See Gen. xv. 13.) There are some, indeed, that reckon their stay in Egypt to have been only two hundred and ten years; and then they took in the five years Abraham stayed at Charran, after he left Ur of the Chaldees, to make up these four hundred and thirty years: of which opinion is Drusius, in the place abovementioned. But Josephus saith expressly, that they departed out of Egypt, StaKoaioig irpbg rolg StKcnrevTE Iviav- Totg vvteqov, two hundred and fifty years after Jacob came into it, (lib. ii. Autiq. cap. 5.) All. the difficulties that have been raised by commentators in the exposition of these words, are avoided by this interpretation; if we admit, that is, only these two synecdoches (the figure of part for the whole), first, that under the name of the children of Israel is comprehended Israel himself, with his father and grandfather: and secondly, that their sojourning comprehends the whole time that this nation dwelt in a land that was not theirs; half of which time, at least, was spent in Egypt. (See Guliel. Vorstius, in his notes upon Tzcmach David, p. 200, 205. Ludov. Capellus Chron. Sacra, p. 135.) But especially our most learned primate Usher, Chron. Sacr. (cap* 8.) where he largely confutes the contrary opinion; which, if anyone desire to see defended, I know none that hath done it better than Gerhardus I. Vossius, in his Isagoge Chronologica Dissert, vii. cap. 1, &c. where he fairly represents the arguments on both sides; but inclines himself to think the children of Israel dwelt four hundred and thirty years in Egypt; and endeavours to answer those who assert that interpretation which I have given, (cap. xii.) But acknowledges ingenuously (cap. 6.) that it is the sense, not only of the ancient Jews but of the ancient Christians (such as Euscbius, Epiphanius, and St. Chrysostom among the Greeks, and St. Jerome, St. Austin, &c. among the Latins), and of a vast number of later writers.
Exodus 12:41
And it came to pass, at the end of the four hundred and thirty years. These years (says St. Jerome in Galat. iii.) arc to be computed, “ab eo tempore, quo Dcus ad Abrahamum locutus est,” &c. from the time when God said to Abraham,’” In thy seed shall all nations be blessed; 9’ t. e. when he went first to Canaan. Even the selfsame day it came to pass.] They all went out on one day: or, they went out that very day four hundred and thirty years after Abraham. came to Canaan. So faithful was God in his promise to his faithful servant. That all the hosts of the Lord, &c] So they arc called, for the LoTd was become their king (as I observed, iii. 10.) 2E2 [chap. XII. and now led them forth as their captain general. And this word hosts imports that they went out not confusedly, but in good order; (see xiii. 18.) which is the more wonderful, there being such a vast number of them, (ver. 37, 38.) that one would think they could not so soon get together, especially in any order. But Josephus hath well resolved this: That Hoses, having notice of God’s intentions some days before, (see ver. 1.) had disposed them for their departure, koX StaraSae ug fparptag, and distributing them into several companies, had appointed them the place of general rendezvous, as we now speak: or at least directed who should march first, and what order they should observe, that they might not hinder one another in their march. -
Exodus 12:42
It is a night to be much observed. In the Hebrew (as the “margin notes) a night of observations. That is, a very remarkable night; or a night in which there were many precepts to be observed, as some will have it. Or, as Conradus Pellicanus, a night in which the Lord, sifter a special manner, watched over the children of Israel. For which reason the Jews expect their Messiah to come in this night; foolishly imagining he will then. find them all most ready to’ follow him to Jerusalem. For they are now corrupted in ancient tradition, which (I observed before, ver. C.) was remarkably fulfilled in our Saviour’s suffering that very evening, when the paschal lamb was” killed, and the children of Israel redeemed from the Egyptian bondage. Unto the Lord.] In honour of him, who had graciously begun to fulfil his promise made to their forefathers, (vi. This is that night of the Lord, &c] Which God hath commanded to bo observed; because they came out at that season, (Dent. xvi. 6.) under his conduct from the Egyptian bondage. Or, it may be called that night of the Lord, because his power, and mercy, and faithfulness to bis promises, so signally appeared that night. Ver..43. And the Lord said unto Moses and Aaron.] At the same time, I suppose, that he instituted the Passover, (ver. 1.) he added this caution about it. This is the ordinance of the Passover.] A further rule to be observed at this feast. There shall no stranger eat thereof] Several of the Jewish doctors, by the son of a stranger, understand an apostate from the religion of Israel to strange worship, i. e.. idolatry; as Mr. Selden observes, (lib. i. de Synedr. cap. 12. p. 479.) But it is not to be so restrained, as appears from the next verse: which is a further explication of this. “Wherein he ordains, that no man who did not embrace their faith and religion should eat of the Passover, though he was a proselyte so far as to be permitted to live among them. For this being a commemoration of the great deliverance bestowed upon the Israelites, none but they were to partake of it; unless they would be circumcised, and thereby come into the covenant made with Abraham. Which gave them a title to all the privileges of his children; and obliged them, as well as the natural Israelites, to give public thanks for this work of their redemption from Egyptian bondage; to worship and serve their God according as he directed.
Exodus 12:44
And every man-servant that is bought for money. As many were in those times and countries; who became their master’s proper goods, as much as their cattle. Wlxen thou hast ciraimcised him, then shall he eat thereof] ile was hot to be circumcised against his will; but if he refused, after a year’s trial (as Maimonidcs expounds it), to receive circumcision, his master was to sell him again. For it is very unreasonable to think, that he was to be compelled to be circumcised, as those Hebrew doctors seem to understand it, who say, " That both master and servant were forbid to eat of it, till the servant was circumcised.” (See Selden, lib. ii. dc Synedr. cap. 1.) Where he shews at large, that, according to the Hebrew doctors, no man was to be admitted a proselyte, to partake of the paschal lamb, unless his whole family was circumcised with him, both children and servants.
Exodus 12:45
A foreigner. The Hebrew word toschab, literally signifies a dweller or inhabitant; by which name those pious gentiles were called who renounced idolatry, though they did not embrace the Jewish religion; because they were permitted to settle among them, and dwell in their country, which was not allowed to other foreigners who continued idolaters. (See Selden, lib. ii. de Jure N. et G. cap. 3. et cap. 5.) Where, ho observes, Maimonides makes this exception, that no such persons might dwell in Jerusalem, because of the singular holiness of that city; but any where else they might, without the profession of Judaism. And no hired servant.] Some of them were servants to the Jews, and so dwelt in the same house with them: and were called hirelings, when they bound themselves to serve their masters for three years: as the Jews gather from Isa. xvi. 14.
Exodus 12:46
In one house shall it be eaten, &c. In the first night wherein this sacrifice was slain, they were enjoined not to stir out of doors, (ver. 22.) and therefore not to carry forth ought of the flesh abroad in another house. • Besides, they were in such haste, that they had no time to send messengers from one house to another; which Maimonides • makes the ground of this precept, (More Nevoch. par. iii. cap. 46.) In aftertimes also, that law being in force, (ver. 4.) that lesser households, who had not company enough to cat the lamb up, should join with some other; it is here explained, that, for maintenance of friendly society, they should not divide the lamb, and carry half of it to another house, but all meet together in one, and feast upon it. Which the ancient fathers looked upon as a figure of the unity of the church of Christ. This seems to be the most natural interpretation, that it should be eaten under one roof. But R. Simeon saith, " That God only bound them to eat in one company or society, not in two; but it was lawful for that family or society to eat it in two places, if they pleased.” (Halicoth Olam, par. iv. sect. 3.) Neither shall ye break a bone thereof] The Jews fancy this law doth not speak of the lesser bones; but only of those in which there was some marrow. So Maimonides in his treatise on this subject, (chap. 10. sect. 1.) And indeed, being eaten in haste, they could not have time to break the bones, and suck out the marrow: which in the place beforcnamed (in his More NevochLm), he makes the foundation of this precept: which was exactly fulfilled in the true Paschal Lamb; of which this was a figure, when he was offered for us, as St. John observes, (xix. 33. 36.)
Exodus 12:47
All the congregation of Israel shall keep it. Women and children, as well as men. In aftertimes, indeed, only men were bound to come up at the three feasts, (xxiii. 17. xxxiv. 23. Dcut. xvi. 16.) But devout people
Exodus 12:48
JFIien a stranger shall sojourn with thee, and will keep the Passover, &c. See ver. 43, 44. No ttncircitmcised person shall eat thereof] Which is the reason, some have thought, why they observed no Passover, as far as we can find, after that in the very next year that followed their coming out of Egypt; because they were generally uncircuro^ised. But this seems to relate to men of another nation: who, though they were not admitted to cat of the lamb, unless they received circumcision; yet having renounced idolatry, the Jews say they might eat of the unleavened bread, and of the bitter herbs.
Exodus 12:49
One law shall be to him that is home-born, &c. Nothing could be more equal than this, that no man should enjoy this privilege who was not of their religion; but whosoever embraced it should partake of the same benefits.
Exodus 12:50
Thus did all the children of Israel. They kept this passover; and afterwards another, by a special direction, (Numb, ix.) but afterward, during their stay in the wilderness, they seem to have omitted it; because they omitted circumcision, without which (ver. 48.) they were not capable to partake of it. -* s As the Lord commanded Moses and Aaron, so did they.’] Observed it according to all the rites here enjoined: though in future ages several of them were omitted, as peculiar to this time.
Exodus 12:51
And it came to pass, the self-same day, &c. On the day after they celebrated the Passover, they began their march out of Egypt. Which was a thing so notorious, that the memory of it was preserved in nations far distant from them: though the story was much corrupted, for want of the knowledge of these sacred records. For Strabo mentions it (to name no more), but saith the report was, that the Jews were descended from the Egyptians (which might be believed by strangers, because they dwelt so long in that country), and that Moses was an Egyptian priest, who had a certain part of that country; but being dissatisfied with the present state of things forsook it, and many worshippers of God (noXkolTtfxwvT^ rb Ouov) followed him. For he affirmed and taught that the Egyptians had not right conceptions, who likened God to wild beasts and cattle: nor did the Africans or Greeks conceive of him better, who represented him like to men: urj yap tv tovto /iovov Szbg, to TTtpiixov v t fiag airavrag kcu yt)v kcu Sakarrav, o Kokovfizv ovpavbv ical ko<t/xov: For there is but this one only God, that which comprehends us all, and the earth and the sea, which we call heaven, and the world, &c. In which words, he makes Moses not so foolish as the Egyptians and other nations, but attributes a senseless opinion to him (that the world, which we see, is God), if this be the right reading of his words. But I rather think the place is corrupted, and it should be, tig ovrog /xovoc Owg 6 ttqiwv to irtp&xov, &c. For this is Moses’s true opinion, with which he begins his books, that " he only is God who made the heaven and the earth." And this perfectly agrees with what follows in Strabo, That no image can be made of this God, and therefore a temple without any image must be erected to him, &c. Which is not true, if we take the visible world to be God; for the image of the heaven and the earth may be made, as well as of a man or a beast. However, it is true which he adds, That Moses persuaded many good men, and brought them into that country, where Jerusalem is the chief city; where they lived a long time happily, dtKatowpayovvTzg kcll Qzoazfiug wg a\t)Q<og qvtzq, doing justly, and being sincerely religious. Which is a notable testimony from a pagan, to be noted " aureis’ Uteris," with letters of gold, as Casaubon speaks in his Annotations on this place, (lib. xvi. p. 760, 761.)