Exodus 12:43–13:16

Some further precepts are here given concerning the passover, as it should be observed in times to come. I. All the congregation of Israel must keep it, Exo 12:47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, Exo 12:43, Exo 12:45, Exo 12:48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col 2:11. 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, Exo 12:44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated (Exo 12:48) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, Exo 12:49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa 56:6, Isa 56:7. II. In one house shall it be eaten (Exo 12:46), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad. The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised (Exo 12:50, Exo 12:51); for he will certainly be the author of salvation to those that obey him.

One law shall be to him that is homeborn, and unto the stranger--This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined. Next: Exodus Chapter 13

And the Lord said unto Moses and Aaron,.... At the same time he acquainted them with the above things: this is the ordinance of the passover; as before delivered, and these the laws and rules, according to which it is to be observed, as now related, both with respect to the lamb, and to the unleavened bread; and the following is an account of the persons that were to partake of it: there shall no stranger eat thereof, one that is of another country, an entire Heathen, and unacquainted with, and does not profess the Jewish religion, which was the religion of God.

But every man's servant that is bought for money,.... And so his own property: when thou hast circumcised him; as such an one ought to be, according to the covenant of circumcision given to Abraham, Genesis 17:13, though one should think not without his consent; wherefore care was to be taken to purchase such servants as would be willing to conform to that rite, and pains were to be taken with them to instruct them in it, and persuade them to it; to which, when they had submitted, they had a right to eat the passover, but if they did not, it was not allowed: then shall he eat thereof; but not otherwise.

A foreigner and an hired servant shall not eat thereof. One of another nation, and one that was only hired by the day, week, or year; as they were not obliged to circumcision, so without it they had no right to eat of the passover, none but such as became proselytes of righteousness.

In one house shall it be eaten,.... For though there might be more lambs than one eaten in a house, where there were a sufficient number to eat them; and there might be more societies than one in a house, provided they kept themselves distinct, and were large enough each of them to eat up a lamb; yet one lamb might not be eaten in different houses, a part of it in one house, and a part of it in another; which may denote the unity of the general assembly and church of the firstborn, and the distinct separate congregations of the saints, and the right that each have to a whole Christ, who is not to be divided from his ministers, word, and ordinances; See Gill on Matthew 26:18, thou shall not carry forth ought of the flesh abroad out of the house: into another house; for where there was not a sufficient number in one house to eat a lamb, their neighbours in the next house were to join with them; but then they were not to part it, and one portion of it to be eaten in one house, and the other in another, but they were to meet together in one of their houses, and there partake of it; thus, though Christ may be fed upon by faith any where by particular believers, yet in an ordinance way only in the church of God: neither shall ye break a bone thereof; any of its tender bones to get out the marrow; and so the Targum of Jonathan adds,"that ye may eat that which is in the midst of it:''this was remarkably fulfilled in Christ the antitype, John 19:32.

All the congregation of Israel shall keep it. The passover, and the feast of unleavened bread only; for a Gentile was first to be circumcised, and be joined to the congregation, and then partake of it, and not before.

And when a stranger shall sojourn with thee, Who by so doing became a proselyte of the gate, he observing the commands of the sons of Noah: and will keep the passover of the Lord; is desirous of being admitted to that ordinance: let all his males be circumcised, and then let him come near, and keep it: first himself, and then all his male children and male servants, and then, and not till then, he might approach to this ordinance, and observe it; for by this means he would become a proselyte of righteousness, and in all respects as an Israelite, or son of Abraham, as it follows: and he shall be as one that is born in the land; a native and proper inhabitant of Canaan, enjoying all the privileges and immunities of such: for no uncircumcised person shall eat thereof; these laws and rules concerning those persons that were to eat of the passover are such as were to be observed in all successive generations, to the coming of Christ; and were the rather necessary to be given now, because of the mixed multitude who now came up with the children of Israel out of Egypt.

One law shall be to him that is homeborn,.... A proper Israelite, one that is so by descent: and unto the stranger that sojourneth among you; that becomes a proselyte to the true religion; these were both bound by the same law, and obliged to observe the same rites and ceremonies, and partook of the same ordinances, benefits, and privileges; this was a dawn of grace to the poor Gentiles, and presignified what would be in Gospel times, when they should be fellow citizens with the saints, and of the household of God, be fellow heirs of the same body, and partakers of the promises of Christ by the Gospel, Ephesians 2:19.

Thus did all the children of Israel,.... They slew a lamb, and roasted and ate it, with unleavened bread, and bitter herbs, and took a bunch of hyssop, and dipped it in the blood, and struck the lintel and the side posts of the doors of their houses: this they did on the night of their deliverance out of Egypt: as the Lord commanded Moses and Aaron, so did they; being instructed by them; which is an instance of their ready and cheerful obedience to the divine will, which they were under great obligation to perform, from a grateful sense of the wonderful mercy and favour they now were made partakers of.

And it came to pass the selfsame day,.... That the above ordinance was instituted and celebrated in the night: that the Lord did bring the children of Israel out of the land of Egypt, by their armies; by their several tribes, which were like so many armies, marching in large numbers, and with great order and regularity; see Gill on Exodus 7:4.

Care is here taken to perpetuate the remembrance, I. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars (Exo 13:2), and to be redeemed, Exo 13:13. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: Sanctify to me all the firstborn. The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey. 2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore they shall be mine, says God. By this is will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world. 3. It is the church of the firstborn that is sanctified to God, Heb 12:23. Christ it the firstborn among many brethren (Rom 8:29), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an excellency of dignity and power belonging to them; and, if children, then heirs. II. The remembrance of their coming out of Egypt must also be perpetuated: "Remember this day, Exo 13:3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered, 1. They must be sure to keep the feast of unleavened bread, Exo 13:5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the gospel, we must not only remember Christ, but do this in remembrance of him. Observe, How strict the prohibition of leaven is (Exo 13:7); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?" (2.) To teach us how solicitous we should be to put away from us all sin, Co1 5:7. 2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, Exo 13:8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: Thou shalt show thy son in that day (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth. Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.

Exodus 13:1, 2, 16-Nov 1. And the Lord spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo: 2. Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 2. Sanctifica mihi primogenitum: quicquid apetit vulvam in filiis Israel, tam in hominibus quaIn in jumentis, meum est. 11. And it shall be, when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 11. Quumque introduxerit to Jehova in terram Chananaeorum, quemadmodum juravit tibi et patribus tuis, et dederit eam tibi. 12. That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord's. 12. Tunc transferes omnem apertionem vulvae ad Jehovam: omnem apertionem, emissionem (vel, foetum, vel, primogenitum) jumenti quod tuum erit: mascula, Jehovae erunt. 13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem. 13. Omne autem primogenitum asini redimes hoedo: quod si non redemeris, cervicem franges ei: omne quoque primogenitum hominis in filiis tuis redimes. 14. And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage: 14. Quum autem interrogaverit to filius tuus eras, dicendo, Quid hoc? Tum dices ad eum, in fortitudine marius eduxit nos Jehova ex Aegypto e domo servorum. 15. And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the first-born of my children I redeem. 15. Et fuit quum indurasset se Pharao quominus dimitteret nos, occidit Jehova omne primogeniture in terra Aegypti, a primogenito hominis usque ad primogenitum animalis: idcirco ego sacrifico Jehovae omnem apertionem vulvae sexus masculini, omne autem primogeniture filiorum meorum redimo. 16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out of Egypt. 16. Et erit in signum super manum tuam, et in frontalia inter oculos tuos: quid in fortitndine manus eduxit nos Dominns ex Aegypto. Exodus 22 Exodus 22:29, 30 29. The first-born of thy sons shalt thou give unto me. 29. Primogeniture filiorum tuorum dabis mihi. 30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. 30. Sic facies de bore tuo, et de pecude tua: septem diebus erit cum matre sua, die autem octavo dabis eum mihi. 2. Sanctify unto me all the first-born. This also refers to the First Commandment, because God asserts His right over the first-born, lest the recollection of their redemption should ever be lost. For thus were the Israelites admonished that they must honor that God by whose grace they had escaped in safety from the common destruction of Egypt, and, moreover, that they were rescued by His special blessing, in order that they should consecrate themselves to God their Deliverer. For the offering which He here requires, was a mark of separation between them and the heathen nations. [328] The first-born is called the opening of the womb, because it is the beginning of generation. The expression, "among the children of Israel," when he is speaking of brutes, as well as of their own offspring and children, is meant to distinguish the wild beasts from the tame and domestic animals. But although He commands only the first-born of the race of Abraham to be offered to Him, still this must undoubtedly be extended to the sanctification of the whole people; for whilst He says, that the first-born were His, because they especially owed their preservation to His mercy, yet for the same reason he signifies that all were His own. 11. And it shall be when the Lord shall bring thee. He proceeds with what had been glanced at in the beginning of the chapter with respect to the consecration of the first-born, that in this way they should bear witness to the special blessing of God which preserved them when He destroyed the first-born of the Egyptians. But He commands the animals to [329] be brought to Him, in order that they should be slain in the tabernacle. It is a common figure of speech to say, that the faithful and their gifts were placed in God's sight when they entered the tabernacle. I conceive that they were ordered, in Exodus 22:30, to keep the first-born seven days, in order to prevent deceptions, because if the young had been earlier torn from the teats of their dams, and immediately delivered to the priests, the offering would have been useless. Yet I doubt not that the eighth day was chosen because it was the one prescribed for circumcision. An exception is added, that a price should be paid for an ass, the offering of which would have been unclean. With regard to their children, it was requisite that they should be redeemed, because they could not be offered in sacrifice, nor made priests. Footnotes: [328] Omitted in Fr. [329] Observe A. V., "thou shalt set apart;" margin, "cause to pass over;" Lat., "transferes."

Here we have, I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts - calves, lambs, and kids - if males, were to be sacrificed, Exo 22:30; Num 18:17, Num 18:18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, Exo 13:11, Exo 13:13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num 18:16) at five sheckles. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean? II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (Exo 13:14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (Exo 13:3, Exo 13:14, Exo 13:16), with a strong hand (Exo 13:9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zac 4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, Exo 13:14, Exo 13:16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.

Exodus 13:3-10 3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten. 3. Tune dixit Moses ad populum, Memento diei hujus quo egressi estis ex Aegypto, e domo servorum: quia in fortitudine manus eduxit vos hinc Jehova: neque comedatur fermentatum. 4. This day came ye out, in the month Abib. 4. Hodie vos egredimini mense Abib. 5. And it shall be, when the Lord shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 5. Quum to introduxerit Jehova in terram Chananaei, Hittaei, Amorrhaei, et Hivaei, et Jebusaei, de qua juravit patribus tuis se daturum tibi, terram fluentem lacte et melle, tum coles cultum istum in meuse isto. 6. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the Lord. 6. Septem diebus comedes infermentata, die autem septimo solemnitas erit Jehovae. 7. Unleavened bread shall be eaten seven days: and there shall no leavened bread be seen with thee; neither shall there be leaven seen with thee in all thy quarters. 7. Infermentata comedentur septem diebus: nec conspicietur apud to fermentatum, neque apparebit apud to fermentum in universo termino tuo. 8. And thou shalt shew thy son in that day, saying, This is done because of that which the Lord did unto me when I came forth out of Egypt. 8. Annuntiabisque filio tuo eo die, dicendo, Propter hoc quod fecit (vel, propterea quod hoe fecit) Jehova mihi quum exirem ex Aegypto. 9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt. 9. Et erit tibi in signum super manum tuam, et in memoriale inter oculos tuos, ut sit lex Jehovae in ore tuo, quia in manu forti eduxit to Jehova ex Egypto. 10. Thou shalt therefore keep this ordinance in his season from year to year. 10. Observabisque statutum hoc in tempore suo quotannis. 3. And Moses said unto the people. He repeats what he had said more at length in the foregoing chapter, respecting the unleavened bread, not so much to instruct as to exhort them; for he had already expressed the matter with so much clearness, that there was no need of further explanation; but it was useful to stimulate them, that they might devote themselves with greater zeal to their duty, and especially lest, after a longer lapse of time, their ardor should, as usual, gradually abate. He therefore exhorts them, that after they cane into the land, they should diligently observe what he had before commanded. And from the context here, it is plain that the two commands as to the sanctifying the first-born, and celebrating the passover, had the same object, viz., that their deliverance should retain the elect people in the special service of the true God. 4. This day came ye out. He compares the day of their coming out with the whole time of their sojourning in the land of Canaan; as if he had said that they were redeemed not to enjoy a mere transient joy, but that they might be mindful of their blessing throughout all ages. He proceeds to eulogize the extent and the fertility of the land again, principally for two reasons. The first is, lest after such glorious victories pride should possess their minds, and in the abundance of their good things their eyes should be closed by fatness;the second, that by the very multitude of their possessions they might be the more incited to the duty of gratitude, and to the service of God. For it might be that the conquerors of so many nations, and the lords of so rich and extensive a territory would wax wanton, so as to be less devoted to God's service, unless they had been reminded that they owed it to God alone that they had conquered so many peoples, and had obtained dominion over them. But Moses shews them that, in proportion to God's goodness to them, so would they be the more inexcusable, if they did not earnestly labor to testify heir gratitude. With this object he repeats the names of the nations, by the destruction of which they were to become inheritors of the land; and then adds, "a land flowing with milk and honey," in order to arouse them still more and more to piety by the great profusion of the blessings which would be ever before their eyes. Those are entirely mistaken who suppose that the month Abib [322] is the same as Ab, which corresponds with our July. For it is evident that the Israelites came out of Egypt in the month Nisan, about the vernal equinox; of which circumstance, the keeping of Easter, handed down by tradition from our forefathers, is an unquestionable proof. Now, since the Hebrews borrowed from the Chaldeans all the names of their months, which were in use two thousand years after, it would be absurd in this place to regard Abib as a proper name, especially when, in Scripture, we nowhere find the months designated by proper names. Since, then, reason demonstrates that this word is applied appellatively, we must inquire why it is applied to March or the beginning of April. Those who translate A bib "ripening fruits," have no ground for it, since the word simply means "anything which grows;" hence it is applied to the stalks of corn; and because in those warm climates the corn rises to its height about the vernal equinox, from this fact, Nisan is called the month of stalks. It is also a probable conjecture, (as we have already said,) that the beginning of the year was changed, in order that the nativity of the Church might receive more distinction; as if the world were then renewed. The opinion of some that Noah came out of the ark in the same month, so that the temperature of spring might receive him in his new birth, as well as the other animals, I leave undecided as I have done on Genesis 8. But if this opinion be accepted, there will be an anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties. 8. And thou shalt shew thy son in that day. He repeats what we have already remarked, viz., an injunction to parents to teach their children, that they may thus transmit the service of God to their descendants. In the preceding chapter it was said, "when your children shall say unto you," etc.; and now he more briefly commands that God's goodness should be proclaimed, although none should make inquiry respecting it; because parents ought to be voluntarily disposed to educate their children in the fear of God. He also repeats, as we have seen above, that the memory of their deliverance should be annually renewed lest it should ever fade away, since religion is easily neglected unless men are diligently exercised in its study, tie uses a comparison when he says, "it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes;" as though it had been said that their redemption should be set before their eyes in the passover, just as the ring which is on the finger, or the ornament which is bound upon the forehead are constantly seen. For which purpose also he had before desired that the precepts of the Law should be inscribed both on the head, and on the hands, and fringes of their garments. The sum is, that in the passover a monument of God's grace should exist, so that it might never sink into oblivion; just as ornaments which appear on the forehead and on the fingers awaken the attention by their being constantly beheld. But, if any should rather be of opinion that Moses alludes to those who, conscious of their own faithlessness, contrive means to assist their memory, [323] I offer them no opposition; as if he had said that, since they were disposed to forgetfulness, they should use this remedy, to awaken themselves to gratitude. He will soon afterwards repeat the same injunction, in connection with the offering of the first-born. The following words, "that the Lord's Law may be in thy mouth," confirm the opinion that the passover has reference to the First Commandment. They intimate that it is not enough to perform the external rite, unless it be associated with its proper object, viz., that they should devote themselves to God and to His doctrine. He mentions the mouth, not because the main thing is, to speak or discourse of the Law, for if piety lay in the tongue, hypocrites would be the best worshippers of God; but he expressly requires that, when each one shall have privately applied himself to the study of the Law, they shall also mutually teach and exhort each other. Footnotes: [322] 'vyv C. has copied the Hebrew in his text, writing it Abib, as a proper name; but in the V. it is translated "mensis novarum frugum," and in S.M., "mensis maturescentis frugis." The name for July is 'v, which exists in Chaldee as a general name for the fleshy fruit of trees. David Levi says, in his Lingua Sacra, that one of their Rabbis had observed that Ab or Av is not to be found in Scripture, and that all the names of the Jewish months, as Sivan, Nisan, etc., are not Hebrew but Chaldee; for which reason we do not meet with them but in the books of Zechariah, Daniel, Ezra, and Esther, which were written during the captivity; and in these four books mention is made of seven of the months, but in the Jerusalem Targum of Esther they all follow regularly. This is also the opinion of Aben-Ezra; but adds, "we find three of the months named in Hebrew, viz., Zif, in 1 Kings 6:1; Bul, in same chapter, verse 38, and Ethanira in 8:2; which plainly shews that they had names for all the months in Hebrew; but during the captivity they adopted those of their masters." -- W. [323] "Et pourtant font des neuds a leurs ceintures, ou quelque marque a leur bonnet;" and therefore make knots in their girdles, or some mark in their cap. -- Fr.

MEMORIAL OF THE PASSOVER. (Exo 13:3-10) Moses said unto the people, Remember this day--The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance. house of bondage--literally, "house of slaves"--that is, a servile and degrading condition. for by strength of hand the Lord brought you out from this place--The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Exo 3:19). There shall no leavened bread, &c.--The words are elliptical, and the meaning of the clause may be paraphrased thus:--"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."

month Abib--literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.

when the Lord shall bring thee--The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Num 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos 5:10], in conformity with the directions here given.

thou shalt show thy son in that day, saying--The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.

it shall be for a sign unto thee upon thine hand, &c.--There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression. that the Lord's law may be in thy mouth, &c.--that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

FIRSTLINGS OF BEASTS. (Exo 13:11-16) every firstling, &c.--the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (Num 18:15).

Sanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Exodus 13:12, and this sanctification of them to the Lord signifies the separation or devoting of them to the service of God; if the firstborn of clean creatures they were to be sacrificed, if unclean to be redeemed with a price, and so the firstborn of men, because it was not lawful to sacrifice them; and the money for the redemption of them was given to the priests, the ministers of the Lord, and so to him; who these first, born were is further explained: whatsoever openeth the womb among the children of Israel, both of man and of beast; that is, if a male; for, if a female, though it openeth the womb, was not reckoned a firstborn, because not to be offered; nor even a male after the birth of a female, because that openeth not the womb; and so if a man married a widow, and she had had children by her former husband, though she should bring him a son, which was his firstborn, yet not being her's, and not opening the womb, was not subject to this law; but if a man married several wives one after another, or together, who had never been married before, or had had no children; if each of them brought him a son at first birth, they were all of them firstborn, and to be sanctified to the Lord; but the Jews say (u), if a woman at her first birth brought forth a male and a female, the father was free from this law of the redemption of the firstborn, because the female might come forth first: this phrase, "among the children of Israel", shows that this law only belonged to them, and not to the Gentiles; wherefore the Jewish doctors say (w), if a man buys cattle of an Heathen, and sells to him, or is in partnership with him, and gives and takes of him, he is free from the law of the firstborn; for it is said "among the Israelites", and not among others: it is mine: all creatures, man and beast, are the Lord's by creation; but these firstborn were his in a peculiar manner, and which he reserved to himself, to his own use and service; and the people of Israel were under great obligation to devote them to him, since he had spared all their firstborn, when all the firstborn of the Egyptians, both man and beast, were destroyed: this may denote the special and peculiar interest the Lord has in the general assembly and church of the firstborn, whose names are written in heaven, through the special, particular, and eternal choice of them in Christ, and the redemption of them to him by the price of his blood; and who, on account both of their election of God, and redemption by Christ, are laid under obligation to give up themselves to God, a holy, living, and acceptable sacrifice, which is but their reasonable service. (u) Misn. Becorot, c. 8. sect. 4, 5. & Bartenora in ib. (w) lbid. c. 2. sect. 1.

And Moses said unto the people,.... After the Lord had spoken to him, and said the above things: remember this day in which ye came out of Egypt, out of the house of bondage; or "of servants" (x) where they had been servants to the Egyptians, by whom they had been made to serve with rigour, and their lives made bitter with hard bondage; that country had been like a prison house unto them, where they had been detained captives, and treated in a very cruel manner; but now they were come out of this place and state of servitude, even that very day, the fifteenth of Nisan; and which therefore it became them to remember, they and theirs, in all succeeding generations, as the Lord had directed, and which is afterwards repeated to impress it the more upon their, minds and memories: for by strength of hand the Lord brought you out of this place; it was not by their own might and strength that they were redeemed from their state of bondage, but by the mighty hand of the Lord who wrought such signs and wonders before Pharaoh and his servants, and inflicted such plagues upon them, which none but an omnipotent hand could do, which obliged them at last to let them go: and if the Israelites were under obligation, on account of this redemption, to remember the day when it was in this wonderful manner wrought out, much, more reason have we to remember the redemption by Christ the mighty Redeemer, whose own arm wrought salvation for us, and delivered us out of the hands of our spiritual enemies, that were stronger than we, by frequently attending the ordinance of the Lord's supper, which is instituted to bring this amazing affair to our remembrance, and which is to be continued for that purpose unto the second coming of Christ: there shall no leavened bread be eaten; as they then on this very day had no other but unleavened bread to eat, so they should eat no other on this day and the six days following, in successive ages unto the coming of the Messiah. (x) "e domo servorum", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, Vatablus, & Drusius.

This day came ye out,.... Out of Egypt, on the fifteenth of Nisan, as the Targum of Jonathan: in the month Abib; which signifies an ear of corn, because in this month barley was in the ear, see Exodus 9:31, the Syriac version renders it, "in the month of flowers"; when the flowers were rising up out of the earth, being spring time, and a very fit time to travel in; and this is observed, not only because they might not know what month it was, in such a state of ignorance, as well as servitude, were they kept in Egypt; but as Jarchi also intimates, to point out to them the mercy and goodness of God to them, in bringing them out at such a seasonable time to travel in, when there were neither heat, nor cold, nor rain. This month answers to part of our March, and part of April.

And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Though the whole land was called the land of Canaan, yet there was one tribe or nation of them particularly so called as here, distinct from those that follow: and the Hittites, and the Amorites, and the Hivites, and the Jebusites; there were seven nations in all, but two are here omitted, the Girgashites and Perizzites, but they are added in the Septuagint version, see Deuteronomy 7:1. which he swore unto thy fathers to give thee; to Abraham, Isaac, and Jacob; so that they might be assured they would be brought into it, since they had both the word and oath of God for it; and which is the rather mentioned now for their encouragement, since they were at this time set forward in their journey thitherwards: a land flowing with milk and honey; See Gill on Exodus 3:8, that thou shalt keep this service in this month; the month of Abib; that is, the following service concerning unleavened bread; it is concluded from hence by some, that those laws concerning the passover, and eating unleavened bread, and sanctifying the firstborn, did not oblige the Israelites, while in the wilderness, only when they came into the land of Canaan; and it seems pretty clear that this was the case with respect to the two latter, but not the former, since it is certain they did keep the passover in the wilderness, and were obliged to it, Numbers 9:1 but then it may be observed, that there is no mention there of their keeping the feast of unleavened bread, only of the passover, as here no mention is made of the feast of the passover, which, though they followed one another, were, two distinct feasts.

Seven days shalt thou eat unleavened bread,.... The Jews (y) gather from this place, and from Deuteronomy 16:8, that the obligation to eat unleavened bread lasted no longer than the first night of the seven days, but on the rest it was enough if they abstained from leavened bread, and it was lawful for them to eat of other food as they pleased; see Gill on Exodus 12:15, but the words are very express in both places, and so in the following verse, for eating unleavened bread, as well as abstaining from leavened; and, indeed, otherwise it would not be so clear and plain a commemoration of their case and circumstances, in which they were when they came out of Egypt; this bread of affliction, as it is called, Deuteronomy 16:3 being what would put them in mind thereof: and in the seventh day shall be a feast to the Lord; an holy convocation, in which no work was to be done, except what was necessary for preparing food to eat, see Exodus 12:16. (y) In Siphre apud Manasseh Ben lsrael. Conciliat. in loc.

Unleavened bread shall be eaten seven days,.... From the evening of the fourteenth day, to the evening of the twenty first, Exodus 12:18, this is very express as before, that not only they were to abstain from leaven, but that they were obliged to eat unleavened bread; and as for the cakes of eggs and sugar the Jews now use, these, as Leo Modeua says (z), are for those that are dainty and of tender stomachs and such as are sick, who eat unleavened bread also: and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters: See Gill on Exodus 12:15 and the above mentioned writer says (a),"they begin before the passover, with all the diligence and care they can, to put away all leaven, or anything that hath had leaven in it, out of their houses, and out of their power; searching all their cupboards and bins, and cleansing the whole house and whiting it all over; and they provide themselves also of new utensils for their kitchen and table; or else they new make the old again, and scour them well; or else they have a select number of vessels set apart for the use of the passover only, that so they may be certainly assured that they use not anything during those eight days, that hath had leaven in it:''and Aben Ezra upon the place says, that the sense of it is, that the Israelites ought not to suffer any to sojourn in any place subject to them, but on this condition, that they abstain from leavened bread at the time of the passover, and this he takes to be the meaning of the phrase, "in all thy quarters or borders". (z) History of the Rites, &c. of the Jews, par. 3. c. 3. sect. 5. (a) Ib. sect. 4.

And thou shall show thy son in that day,.... On the first of the days of the feast of unleavened bread, the reason of eating it; and this is to be shown not to a son or single child only, but by parents to all their children, sons and daughters, and even unasked, as Maimonides (b) interprets it; and so Jarchi's note is, to a son that knows not how to ask or what to ask about; see Gill on Exodus 12:26, Exodus 12:27, saying, this is done because of that which the Lord did unto me, when I came forth out of Egypt: that is, this unleavened bread is eaten because of the quick and speedy deliverance of Israel out of Egypt, so that they had not time to leaven their dough. (b) Hilchot Chametz Umetzah, c. 7. sect. 2, 3.

And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes,.... These are not the words of God or of Moses to the children of Israel, but of an lsraelitish parent to his son, telling him that this feast of unleavened bread would serve the same purpose to refresh his memory with what God did for his people of old, as the tying of a thing on the hand, or placing it before the eye, is to a person to bring anything to his remembrance, to which the allusion is; the like figurative phrases may be observed in Proverbs 1:9, the Jews understand this literally, and hence the use of phylacteries among them, which they bind upon their left hand, and place upon their foreheads between their eyes, of which See Gill on Matthew 23:5, but such a practice could be of no use to answer the end next mentioned: that the Lord's law may be in thy mouth; for surely this cannot be taken literally, but the sense is, that being instructed by the observance of the above feast, and being taught the meaning of it, they might be able to speak of it to their children, and so transmit it from age to age to their latest posterity: for with a strong hand hath the Lord brought thee out of Egypt; See Gill on Exodus 13:3.

Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread: from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" (c); that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running. (c) "a diebus in dies", V. L. Montanus, Munster, Vatablus, Drusius.

And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Put for all the rest of the nations: as he sware unto thee, and to thy fathers, and shall give it thee; to them as they were in their loins, and from thence might certainly conclude it would be given them.

That thou shalt set apart unto the Lord all that openeth the matrix,.... Or "the womb", as in Exodus 13:2, and this phrase, "set apart", explains the word "sanctify" there, and shows that it signifies the separating of such to the use and service of God, causing it to "pass", as the word (d) here used signifies, from a man's own power and use, to be the Lord's only: and every firstling that cometh from a beast which thou hast; or "even every firstling" (e), explaining what is meant by what opens the matrix or womb, even every firstborn of a beast; though Jarchi interprets it of an abortion, what comes before its time, that this also should be set apart to the Lord; this must be understood of the firstlings of clean creatures, fit for food and sacrifice, such as the firstlings of cows, sheep, and goats, Numbers 18:17 as distinguished from unclean ones in the following verse: the males shall be the Lord's; which explains what sort of firstborn of man and beast were to be set apart for his use, not females, though the first that opened the womb; but males. (d) "et transire facies", Pagninus, Montanus, Fagius, Vatablus, Drusius, Cartwright; so Ainsworth. (e) "etiam quicunque vel quicquid aperuerit", Junius & Tremellius, Piscator, Ainsworth.

And every firstling of an ass thou shalt redeem with a lamb,.... Which was given to the priest for it; and according to the Jewish canon (f), it might be redeemed with that only;"not with a calf, nor with an animal (a goat or a ram, as Bartenora interprets it), nor with a lamb slain, or torn to pieces.''Jarchi thinks the ass only was to be redeemed, and not the firstling of any other unclean creature, but his reasons are insufficient; all unclean creatures, as horses, camels, dogs, swine, &c. are included in it, as should seem from Numbers 18:15 and this is the rather particularly mentioned, because there was a greater plenty of them than of horses and camels, and because they were very useful creatures; and if these were to be redeemed, then much more those of less value, and less useful. Hence might arise the story and calumny, as some have thought, of the Jews worshipping an ass's head: and if thou wilt not redeem it, then thou shall break its neck; cut off its head on the back of the neck with a knife or cleaver, such as butchers use, as the Misnah (g), and its commentators, interpret it, so that the owner should have no profit by it: and all the firstborn of man amongst thy children shall thou redeem; with the price of five shekels of the sanctuary, and within thirty days of the birth of it, Numbers 18:16 and these being to be redeemed as the unclean beasts were, shows that men are by nature unclean, and even the firstborn, whose names are written in heaven, the elect of God, and need redemption by the blood of the Lamb. (f) Misn. Becorot, sect. 1. sect. 5. (g) lbid. sect. 7. Maimon & Bartenora in ib.

And it shall be when thy son asketh thee in time to come,.... Or "on the morrow" (h), the day following such a separation of the firstborn of clean creatures, or such a redemption of the firstborn of unclean ones, and of man, or in any later time: saying, what is this? what is the meaning of this? for what reason are such things done? that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage: by laying his mighty hand upon the firstborn of Egypt, and destroying them, which made the king of Egypt, and his people, willing to let Israel go; See Gill on Exodus 13:3. (h) "eras", Pagninus, Montanus, Tiguriue version.

And it came to pass, when Pharaoh would hardly let us go,.... Showed great reluctance to it, and with difficulty was prevailed upon to dismiss them: that the Lord slew all the firstborn in the land of Egypt, both the firstborn of men, and the firstborn of beast: which he did in one night, making use of a destroying angel or angels for that purpose: therefore I sacrifice to the Lord all that openeth thee matrix, being males; that is, the firstborn of all clean creatures, as oxen, sheep, and goats: but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena (i), is as follows,"Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron, whom the father of the child pleaseth; and so, many people being gathered together at the time appointed, the father of the child bringeth before the priest, in a bowl or basin, a good quantity of gold and silver, and then they give him the child into his arms; the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes; then, replies he, have you never had any child before, either male or female, or have miscarried anyone? she saith unto him, no; then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price; then saith the priest unto him, you will redeem it then? the father answereth, I will redeem it; it shall be so then, saith the priest, this child is mine as being the firstborn, as it is written, Numbers 18:16. I therefore take this in exchange, &c. and so he takes the sum of two French crowns, or thereabout, as he thinks good, and then delivers the child to his father and mother, and this day they make a feasting day.''This custom was used in Christ's time, and was observed with respect to him, Luke 2:27. (i) History of the Jews, par. 4. c. 9. sect. 2.

And it shall be for a token upon thine head, and for frontlets between thine eyes,.... These laws observed concerning the setting apart the firstlings of their beasts, the redemption of the firstborn of unclean ones, and of the firstborn of men, will bring the reason of it, the destruction of the firstborn of Egypt, and the preservation of the firstborn of Israel, as fresh to remembrance as any token upon the hand, put there to bring things to mind; and it will be as easily and as clearly discerned as anything upon a man's forehead may be seen by another: for by strength of hand the Lord brought us forth out of Egypt: which is often mentioned, that it might be observed; it being the signs and wonders which the omnipotent hand of God wrought, especially the last, which worked upon Pharaoh, to let the people of Israel go; and their posterity, in all succeeding ages, would speak of this affair as if personally concerned in it, they being then in the loins of their ancestors, and represented by them, as well as they reaped and enjoyed all the benefits of that wonderful deliverance, the possession of the land of Canaan, and the blessings of it, as well as many other privileges both of a civil and religious kind. And so Maimonides (k) says,"in every age a man is obliged to consider himself as if he in himself now went out of the bondage of Egypt, as it is said, "and he brought us forth from thence", &c.'' (k) Hilchot Chametz Umetzah, c. 7. sect. 6.

And the Lord spake unto Moses,.... When he and the Israelites were at Succoth: saying; as follows.