An Exposition of Genesis, Exodus · Chapter 12
CHAP. XII.
IN this Chapter is finished former head of the first general part noted in the first division of this Book; which was into 2 general parts,
1. The history of Gods acts in Israels deliverance from the first to the nineteenth Chapter.
2. The history of the Churches state in Covenant, &c. setled.
Hitherto we have received the history of many events and acts of providence tending to Israels deliverance, we have the last here recorded, which is about the tenth plague, whereabout from Chap. 11. we have noted,
1. The warning of it. Chap. 11. from Ver. 1. to 8.
2. The issue of that warning. Ver. 8.9.10.
Now in order should follow the execution, but Moses inserts before it the history of Gods preparing Israel for their deliverance, upon this last plague, from Ver. 1. of Ch. 12. to the 28.
3. Here then followeth, Gods preparation of Israel to depart, which is done,
1. By Gods charge to Moses thereabout. Ver. 1.20.
2. By Moses his charge to Israel. Ver. 21.28.
In the former we may again observe.
1. Gods order in stating to Israel, their proper account of the year. Ver. 1.2.
2. Gods charge to dispose them for deliverance by instituting for them a double ordinance unto their sanctification.
1. That of the passeover. V. 3.14.
2. The feast of unleavened bread. Ver. 15.20.
1. God takes occasion before Israels departure to instruct and settle them as to a special account of the beginning of their year, distinct from the Egyptian account, and that to carry the memorial of their deliverance, And Jehovah had said to Moses and to Aaron in the land of Egypt, saying. Ver. 1.Ver. 1. This month shall be unto you the head of the months, this shall be unto you the first month of the year. Ver. 2.Ver. 2. Readings agree. In this passage we may fitly consider,
1. The term of connection and, which is properly copulative to the order of the history related by Moses, but not denoting the order of time, as if it did immediatly follow in event upon that which was last spoken; for so it did not, as we shall see hereafter.
2. The matter connected is Gods institution or renovation of the Churches account of the year distinct from that observed in Egypt. Hereabout we may note,
1. The authority instituting and declaring it, Jehovah himself, the author of all time, and just disposer of the points of it unto creatures.
2. The trustees to whom God communicat's this institution to be made known unto his Church, these are Moses and Aaron.
3. The place whence this is first promulgated, it was in the land of Egypt, before Israel was departed thence.
4. The manner of discovery, it was by speech, Jehovah spake to them, saying, or indeed rather had spoken to them, in the preterpluperfect tense, noting some longer time past than the preter-tense.
5. The matter discovered by God to them, which is a double injunction concerning their new account of the year.
1.Ver. 2. This monethmonth shall be or let it be the head of months. Herein consider,
1. The subject spoken of demonstratively, this monethmonth, the name whereof in the Hebrew is Abib. Ex. 13.4. and in the Caldee Nisan. Nen. 2.1. This was about the vernal equinoctial usually containing part of our March and April.
2. The attribute spoken of it, and fastned upon it by God, it shall be to you my Israel, the head of months; therefore let it be so accounted by you; the nation of head, though it be rendred by the 70 beginning, and so truly often, as if it should note the order of the years beginning; yet it seemes to note primacy and excellency of time here; it is the head, that is the chief and choise and best of months; which was made so of God by this present deliverance from Egypt, it was the best time of the year to them. So it seems most proper to note; for the next attribution seem's to note the order of beginning.
2. This shall be the first of the months of the year.
1. The subject is the same as before.
2. The attribute here is a term of order, which is, that it shall be the first of all the months in the year, that from thence the beginning of the year shall arise, and be accounted, the first of the 12 months, as to the Churches account.
Some Queries arise here,
Quest. When did Jehovah say this to Moses?
Answ. 1. Not on that day when he left Pharaoh; for the slaughter of the first born was to be that night. 2. Moses seems to insert all this passage from Ver. 1. to the 28 by a parenthesis between the warning and the execution of the 10th plague, which so well he could not report before. 3. The injunction for preparing the Lamb for passeover on the 10th day of this month which was 4 dayes before, plainly sheweth that God spake this to Moses about the beginning of the 9th plague that they might have the Lamb in readines on the 14th which was the day wherein Moses parted away in wrath from Pharaoh, and so of great trouble in Egypt.
Quest. Was this the first time of making this the first month of the year?
Answ. About this interpreters are divided, some think this was the first institution of it as a memorial of Israels deliverance out of Egypt. Others judge it onelyonly to be the restitution of the old account from the creation which by Israels dwelling in Egypt was very much lost and forgotten. To this Junius and others incline, to the former many others. The matter may be undetermined without much prejudice, because computations of times are so uncertain among men and somthing obscure in sacred record. The reasons for a suppose'd restitution are,
1. Noahs opening the Ark the first day of the first month judged to be in the spring equinoctial. Gen. 8.13. If so, the account was before.
2. It is conceived that the Hebrewes kept the same account, as the Caldees from whom they came, who begin from the vernal equinoxe.
3. It stands with as great reason that God may restore a day or time for a memorial of mercy as wel as make one; but this is certain, that God did make this month eminent for Israels deliverance out of the house of bondage, therefore puts a title on it, to that of creation; if this were the first month from thence. And Christ also suffered for mans redemption in this month, wherein the passeover was kept, he being the truth of it. John. 18.28.
It instructs us.
D. 1. The method of Gods Spirit is arbitrary in relating one thing before, and another after.
D. 2. Jehovah usually hy his Ministers makes known his mind unto his Church.
D. 3. God is pleased to order the Churches reformation somtimes in the place of their corruption. Ver. 1.
D. 4. The ordering of months and years is proper to God.
D. 5. To set one time before another and make it eminent for good is Gods prerogative.
D. 6. God is pleased to set a special account of time unto his Church. Ver. 2. And this may be demonstrated both in the law and Gospel, that it may know when to Worship him.
Now followeth Gods charge to Moses about instituting a twofold ordinance to sanctify his Israel before its remooval at this time,
1. That of the passeover. Ver. 3.13…
2. That of unleavened bread. Ver. 14.20. Thus farre God speaks in the former of these, we have to consider generally the institution of the second ordinance Sacramental to the Jewes, even the passeover, about which note,
1. The authority instituting, Jehovah himself, who commands his Ministers to speak his mind.
2. The ministers to whom this institution is first declared, Moses and Aaron, they receive it from the Lord.
3. The subject for whom this institution was made, and to whom it was now declared. The congregation of Israel, the Church of God setled among them, with a partition wall to all other nations.
4. The commission to the former Ministers, Speake ye to all the congregation of Israel, saying. Readings do most agree. The 70 read, speak thou, &c.
5. The matter in commission to be spoken is Gods will about the institution of the passeover in all the words following to the end of the 13th verse. Wherein Gods will is revealed.
1. About preparation of it. V. 3 4.5.Ver. 3.
2. About administration and use of it. Ver. 6.13.
In the former we have to note these particulars,
1. The time of preparation named, In the tenth of this month, Ver. 3.that is the 10th day. Readings agree. This was the season now appointed to prepare the matter of this passeover, whence we may see, that if Israel must begin this preparation on the 10th day, then this was spoken by God to Moses and by him to the people at least 4 dayes before, therefore the order of words doth not here note the order of time. This day is memorable for Israels going thorough Iordan. Ios. 4.19. And, as may be gathered, Christ on this day entred Jerusalem, to make out the truth of this passeover. Joh. 12.1.12.
Quest. Why is it terminated to the 10th day here?
Answ. 1. For time to prepare for this ordinance. 2. To type out what Christ fulfilled in it.
2. The will of God is here revealed about the substance of preparation, which is here twofold,
1. The principal and chief that must prepare this, noted under that title A man, foreignthat is, the chief ruling man, or head of the house and family.
2. The accessories that must joine in this preparation, and for whom it is prepared,foreign and that is expressed under the the notion for an house or household. This is also specified with a double proviso.
Quest. Why one for an houshold and not more?
Answ. 1. Not to multiply passeovers. 2. That the whole of it might be eaten that night. 3. Yet allowing enough for the greatest. 4. To fit the truth. Christ one sacrifice for the whole house-hold of faith.
1. That one lamb should be for one houshold which were sufficient for the eating of it. Ver. 3.
2. That if the houshold were too little for the eating of the lamb, then the next neighbours family was to be joined, and that care taken, that according to so many soules as were, the passeover might be fitted for them. Ver. 4.Ver. 4.
Quest. How many were enough for one lamb?
Ans. 1. Some say ten was the number appointed. It is likely. 2. Discretion was to guide in choosing a sufficient one. 3. The will of God is discovered about the matter of the passeover to be prepared, and that in respect,
1. Of the kind of the creature,foreign a lamb, or kid, of the sheepe, or goats. Ver. 3.5.Ver. 5. A little beast.
2. Of the quality, without blemish, perfect.
3. Of the sexe, it must be a male.
Quest. Why a male, and that without blemish?
Answ. To signify Christ the truth, who was perfect in all. 1 Pet. 1.19.
4. Of the age, it was to be the son of an year, that is, of the first year; this is the more remote matter or remotely considered, for all this as yet makes it not a passeover.
4. The will of God about the acts of preparation, which are here two,
1. Of separation from the flocks Ver. 3.4.5.Ver. 5.
2. Of reservation, it was to be kept to the 14th day. Ver. 6.
In the latter discovery of administration, note.
1. Gods will about the subject of it,Ver. 6. The whole Church of the congregation of Israel. Onkel. same. — All the multitude. Sept. Vulg. — Congregation of the Synagogue, &c. Sam. — All the people. Syr. — Turba caetus. Ar. They are much to the same purpose, but the whole Church of the congregation of Israel is to the letter. Where note,
That this universal subject must be distinguished according to the work of administration, as each was capable of its part; for all were not fit to kill, though all might have their several priviledges about the killing of it; for it was killed for all the congregation of Israel, though not by every one of it; the Church therefore generally is the subjectum cui, not the subjectum quod. Not all did minister in killing. For the head was to do it.
2. Gods will about the administration of this ordinance which doth consist in divers actions.
1. In killing it.
2. In striking the blood on the posts.
3. In eating it.
1. About the killing of it God hath determined.
1. The time, Between the two evenings. Sam. — Toward the evening or sunsetting. Sept. Syr. Vulg. — Between the two settings. Ar. The afternoon, so the Jewes divided because of several services which they were bound to do before sun set. This seemes to be about 3 a clock with us in the afternoon; that is about the 9th houre of the day, at which time Christ the true passeover died also. See the agreement with the type and truth. Matth. 27.46.50.
Quest. Was this 4th day the necessary time for this ordinance?
Answer. Yea, but in this case noted, when God dispensed with it. Numb. 9. ver. 11.
Ver. 6.2. The action, They shall kill it. That is, cut the throat of the lamb thorough & thorough, and let out the blood with the life of it, which was also in way of sacrifice, though not by the hand of a Priest, as afterward the law required. So Christ our passeover was sacrificed for us. 1 Cor. 5. ver. 17.
2. Gods will in this administration is about striking of the blood,Ver. 7. And they shall take of the blood, and give it upon the two sideposts, and the upper dore posts upon the houses where they shall eat it. Sept. Onk. Sam. Syr. Ar. and Vulg. same.
1. The action commanded is twofold,
1. To take of the blood with a bunch of hysop out of the bason, where it was saved, as Ver. 22.
2. To strike or sprinkle the two sideposts, &c. This doubtles was to be done by the head of the family or his order. This typed Christs blood sprinkled.
2. The place was the houses, every one of them, wherein the Israelits did eat the passeover, and the special parts were the posts supporting the dore, and the upper dore posts, not the threshold. No blood to be trampled under foot.
3. The next thing commanded in the administration is about eating the passeover after it was slain and the blood sprinkled on the frontispice of the house, and hereabout now God commands,
Ver. 8.1. The reason of eating it, And they shall eat the flesh in that night. Readings agree, i. e. about midnight after they could prepare and dresse it, the night after the 14th day; wherein God took his walk about Egypt.
2. The manner of dressing it to be eaten.
1. Negatively, Not raw nor sodden at all with water, or in seething sodden with water. Readings agree.
2. Affirmatively, Rost with fire twice recorded, ver. 8.9.Ver. 8. Well setting out Christ his hot sufferings, and their speed.
3. The adjuncts to it, And with unleavened bread and bitter herbs shall they eat it. Or cakes. Ver. 39. — Unleavened upon bitternes's they shall eat it: Letter. Sept. Sam. Ar. Syr. Same. — With wild lettice. Vulg. no difficulty is in the words; in the letter these things are adjoined; of which the truth typed out was afterward manifested in Christ. 1 Cor. 5. v. 7.8.Ver. 8.
4. The portion of it to be eaten, The head thereof with the leggs thereof and with the purtenance or inwards thereof. Readings agree. The meaning is that the whole was to be eaten; And thereby is set out for us the whole Christ to be believed and injoied. Ver. 9.Ver. 9. No peece-meal injoying of Christ.
5. The proviso added.
1. Prohibitive,Ver. 10. And ye shall let no thing remaine of it untill the morning. Readings agree. All must be eaten at that supper. It may note present injoyment of Christ.
2. Corrective, And the remainder of it till the morning yee shall burn with fire. Readings to the same. This kept that from pollution; and may note the spirit of burning to consume all in us dissonant from Gods truth. Ver. 10.Ver. 10.
6. The manner of eating is with respect to the subjects partaking, and herein are two things,
1. The mode itself,Ver. 11. And thus shall ye eat it, with your loins girded, your shooes on your feet and your staffe in your hand, and ye shall eat it in haste. Readings agree. In the letter this noted readines and speed in this ordinance to do Gods will, as they were to be ready to depart from Egypt.
Quest. Why is it called a Passeover?
Answer. Not from Gods passing thorough Egypt but over Israel, sparing them in that judgment.
2. The reason added, It is the Lords Passeover. Readings agree.Ver. 11.
1. Jehovah was the Author of it.
2. Jehovah was the end of it.
3. Iehovahs grace was the meaning of it. Therefore just was it that they should manage it according to his will. Ver. 11.
1. The subject is the lamb signal.
2. The attribute, the truth. Christ.
3. Gods discovery of the reason of this institution which is expressely threefold,
1. The work of justice threatned that night on Egypt.Ver. 12. And I will passe thorough the land of Egypt in this night, and will smite every first born in the land of Egypt from man even unto beast, and against all the Gods of Egypt will I do judgment. Here is a double threatning,
1. Against the first born of Egypt man and beast.
2. Against the Gods and Idols of Egypt who had bin set up against him, death and destruction to both.
2. The being of God asserted, I am Jehovah. Which confirm's the judgment foregoing and the promise following; and withall warrants the institution of this ordinance thereupon. Ver. 12.Ver. 12.
3. The promise of Israels deliverance in Egypts destruction expressed.
1. Signally,Ver. 13. And the blood shall be to you for a signe upon the houses where you are. Readings the same. This is promised as a token to them for their comfort and assurance;
2. Litterally, and that is expressed.
Ver. 13.1. Affirmatively, And I will see the blood and will passe over you. Syr. and Sam. the same. — Will protect. Sept. — Will pity you. Onk. My Angel shall see and pity you. Ar.
1. God seeth the signal.
2. He passeth over in mercy his poor people.
2. Negatively, And the plague shall not be upon you to destruction in my smiting upon the land of Egypt. Sam. Sept. to the same. — Death to destruction. Syr. Onk. — Destroying plague. Ar. Vulg. This was Gods discriminating grace to Israel, whereupon this passeover was made the constant memorial. Ver. 13.Ver. 13.
Quest. Were all these prescriptions alwayes requisit to the right administration in this Sacrament?
Answ. 1. It is certain they were now necessarily requisit, and therefore must be performed. 2. Several things were not afterward in the law established, and therefore were occasionally injoined at this time; as the taking it up the 10th day; which the law afterward mentions not, neither these circumstances of eating it with loins girded, &c. For the law required them not; and Christ himself did not so observe all. 3. All therefore that by the standing law was required, that was necessary to make the lamb the proper matter of this ordinance and to keep the administration pure.
And teacheth us.
D. 1. Gods soveraignity onelyonly can give power to ordain Sacraments, so doth he to Moses.
D. 2. Ordinances are appointed for the good of all in the Church but not to be ministred by all.
D. 3. Set dayes or times for duties can onelyonly be constantly appointed by God.
D. 4. Special applications would God have persons and families to make of one true passeover, by many signals.
D. 5. God leaveth to prudence some smaller circumstances in worship, which nature and reason may judge sit. Ver. 3.4.
D. 6. Legal perfection in the lambe for passeover teacheth necessity of truest perfection in the true passeover.
D. 7. Gods will determin's the kind of creatures for passeover, which represent the true. Ver. 5.
D. 8. In straits of time God may command some actions of worship which after law binds not unto. As to keep from the tenth to the 14th day which was not injoined in the law afterward.
D. 9. Gods priviledge it is to injoin or dispense with times of his passeover. Numb. 9.
D. 10. The Church may be said to do that, which by some ministers is done for them.
D. 11 Killing must passe upon the passeover signal and real.
D. 12. The passeover signal and real is an evening sacrifice sweet to God. Ps. 141.2. Ver. 6.
D. 13. Passeover-blood must be sprinkled to give benefit unto the Church.
D. 14. Passeover-blood must not be on the threshold, but upper place.
D. 15. Houses in the law but soules in the Gospel must be sprinkled with blood. Ver. 7.
D. 16. The night of death to enemies God maketh the night of feasting to the Church.
D. 17. Passeover-feasting must carry sense of unsavorines and bitter bondage to sin. Ver. 8.
D. 18. Passeover-nourishment must not be taken rawly nor strangly drest, but as ordered by God.
D. 19. The whole passeover must be eaten at all times appointed to have a full blessing. Ver. 9.
D. 20. No reserves will God have either to defile his ordinances, or superstitiously to abuse them.
D. 21. Gods fire must consume any thing of mans reserve from duty required by God. Ver. 10.
D. 22. Gods rules must qualify persons at all times for his passeover-communion.
D. 23. Speed in use of Gods ordinance must be used when God commands it.
D. 24. Signalls have truly the very grace and truth of God attributed to them. Ver. 11.
D. 25 Gods destruction of his Churches enemies, and of the false Gods is just cause of Passeover feasting.
D. 26. The consideration of Gods being, destroying of enemies and saving his Church, calleth his to feasts. Ver. 12.
D. 27. Signal blood in passeover is comfortable, and helpfull to faith to look upon.
D. 28. God seeth and answer's his own signes, and will spare his people in destroying sinners. V. 13.
4. The last thing added to this administration is an injunction from God to perpetuat this service, And this day shall be to you for a memorial, and ye shall feast it a feast to Jehovah thoroughout your generations; it is an everlasting statute, ye shall …estivally keep it, or by a statute of eternity. Onk. to the same. Sept. foreign. — Ye shall celebrate a feast, &c. By an eternal decree. Sam — Make it an everlasting law. Syr. — Celebrate in it a solemnity to God, &c. By eternall constitution. Ar. Ye shall celebrate by a perpetual worship. Vulg. In these we have a double statute concerning this ordi…ance of the Passeover,
1. The first respect's time past, And this shall be unto you for a memorial All readings agree in this, wherein the use of this ordinance is made memorative to keep in remembrance the literal deliverance of the Church from the Egyptian bondage; and this figurative unto deliverance from Egyptians spiritual bondage and hell.
2. The second statute respect's time to come, Ye shall festivally feast it. &c. Wherein note,
1. The injunction, ye shall feast the feast to Jehovah.
1. Subject, ye.
2. Act, feast.
3. Term, Jehovah.
2. The subject inlarged, ye in your generations.
3. The authority fastning this, it is by statute.
4. The duration of it, is by an everlasting statute.
Q…est. Was the passeover to indure for ever?
Answ. 1. Not simply for ever. 2. It was for …he ever of their generations, which had an end. 3. It was for the ever, until the true passeover was revealed. 4. In him, as the truth it is perpetuated, so long as God hath a Church on earth, for in him it is perfected.
And by it instructs us.
D. 1. Sacramental times and ordinances are monuments of mercies past.
D. 2. Such ordinances are made for future observation and ben…fit of souls in Christ.
D. 3. Passeover-ordinances are feasts and joyful repasts with God.
D. 4. Jehovah is the end terminating all passeover-festivalls, signal and real.
D. 5. Succeeding generations should be made better by posseover-injoiments.
D. 6. Gods statute giveth forth a durance of passeover-comforts for ever. Ver. 14.Ver. 14.
2. The next charge of God to Moses is about another festival ordinance, which, how ever neerly adjoyned to the passeover, yet was an ordinance distinct from it. This was the feast of unleavened bread for 7 dayes, by the observation of which also, God would have Israel sanctified and their deliverance from Egypt perfected. Within the compasse of them, for on the seventh day following, it is gathered, that Pharaoh and his host were drowned in the sea, and on the same day Israel sang to God. as Ch. 15. Jun. Anal.
In the whole tract about this, we may observe, from Ver. 15. to 20th these particulars,
1. Gods commandement about the matter of this duty expressed several times
1. Seaven dayes shall ye eat unleavened (cakes) as is expressed. Ver, 39. Even the first day ye shall make to cease the old leaven out of your houses. Ver. 15.Ver. 15. Sept. Onk.
2. In the first on the 14th day of the month, at even …e shall eat unleavened (cakes) unto the 21th day of the month at even, Ver. 18.Ver. 18. — The 14th day beginning. 70 which was at even before. — In the month Nisan. Onk.
3. Seaven dayes old leaven shall not be found in your houses. Sept. Onk. Ver. 19.Ver. 19.
4. Ye shall not eat any thing leavened in all your habitations, ye shall eat unleavened bread, or cakes. Ver. 20Ver. 20. Sept. Onkel. The same. In all which we have the same law expressed, wherein may also be considered.
1. The law itself delivered two wayes,
1. Affirmatively, Ye shall eat unleavened cakes. Ver. 15.17.
2. Negatively, and that in two particulars,
1. That leaven be not found in the houses of any of them. Ver. 19.
2. That leaven be not eaten by any soul among them. Ver. 20.
2. The time and space of this observation, expressed also two wayes,
1. Generally, seven dayes shall this be observed. Ver. 15.19.
2. Specially, by the beginning and end, the first and last of those seven.
Quest. Why was this feast to be kept seven dayes?
Answ. 1. Gods will was sufficient to terminate it to this time. 2. In these day's God wrought out full deliverance for them. 3. As their temporal deliverance from Egypt was by a weeks memorial; our deliverance from spiritual Egypt and hell deserves and requires, as this types out, all our time.
1. The beginning was the 14th day of the first month at even when they killed the passeover, which was the entrance upon the 15th day as to their account.
2. The end was the 21 day of the same month at even; which begun the 22 from the first to the 7th was it to be stricty observed. Ver. 15.18.
2. Gods command as to the form of this ordinance which was to be an holy feast, And in the first day there shall be a convocation of holines, and in the seventh day a convocation of holines, shall be unto you, no work shall be done in them: onelyonly that which shall be eaten of every soul, that onelyonly shall be done by you. — And the first day shall be called holy, and the 7th day shall be holy to you, no servile work shall be done in them, besides what things shall be done for every soul, &c. foreign Sept. — An holy solemnity, &c. to the which. Hebr. Onk. Sam. agreeth. — The first day shall be solemne, and holy, and the seventh, &c. Syr. — The first day shall be an holy name, &c. Ar. — Holy solemne and venerable, &c. Vulg. In general this feast in the whole was intended for sanctification, and therefore the two extream dayes, the first & the last are specially sanctified. Herein we have to note these particulars,
1. The law affirmative for the sanctification of the two dayes, There shall be in them a convocation or assembly of holines, that is an holy assembly as the adjunct, or an assembly to sanctify God, as the end, or an assembly for holines to be sanctified in the use of holy ordinances, as the object.
2. The law negative, No servile work must be done therein. Not common services.
3. The law exceptive which provide's that labour onelyonly to be admitted, which was to provide food for every soul. V. 16.Ver. 16.
Quest. Why were these two dayes appointed holy?
Answ. 1. Gods will is sufficient reason for any of his appointments. 2. Yet as is probably conjectured, the first day which was the 14th, the sons of Israel went out of Egypt, which was the first of their deliverance; and one the last day, which was the 21th, Israel passed through the red sea, and the Egyptians were drowned and then the deliverance of Israel was perfected; for which they sang. Ex. 15. So it is conceived that on the 15th day they came to Succoth, on the 17th to Ethan, on the 18th to Phi-hahiroth, where they stayed; on the 20th Pharaoh and his host appeared, and on the 21th Israel passed thorough the red sea and the Egyptians were all drowned. Jun. in Com. Hereupon therefore rationally, the times of the initiation and perfection of this deliverance for Israel were made holy dayes for memorial by God.
Quest. Was this liberty allowed onelyonly to these holy dayes; might they not provide meat on the weekly Sabbath?
Answ. 1. It is thought by some Jewes they might not, from that of Exod. 16.23. 2. It is true they were forbidden to gather Manna that day. 3. But they were not forbidden to dresse it, for had the portion for the sabbath been baked the day before, it had bin no miracle to have the manna preserved from corruption; which was Gods signal work to discriminate times and duties. Ver. 16.
3. Gods will is revealed about the reason of this command and feast injoined, And ye shall observe the unleavened kakes (or the feast of them) because in the body of the day, or in the self same day, I brought forth your armies out of the land of Egypt, therefore shall ye observe this day in your generations by an everlasting statute; or statute of eternity, by everlasting covenant. Onk. — Ye shall keep this command, &c. I will bring forth your power, &c. Sept. Sam. Syr. and Ar. agree with Hebr. — Ritu perpetuo. Vulg.
1. Here we have the same command for matter and time and form twice inculcated.
2. The reason of it, Gods present act of delivering the armies of Israel out of Egypt.
3. The subject to whom, Israel in all their generations.
4. The authority injoining, which is Gods everlasting statute as was expressed before about the passeover; that is, it was Gods statute for them, so long as the Church was included within their generations Ver. 17.Ver. 17.
4. Gods will is here annexed about the penalty of transgressing this command, For every one who eateth leavened bread even that soul shall be cut of from Israel. Ver. 15.Ver. 15. For every one that eateth that which is leavened even that soul shall be cut of from the congregation of Israel, in the stranger and in the home-born of the land. Ver. 19.Ver. 19. Readings agree. — Perish, rooted out, cut of and the like, utterly destroyed. Sept. Herein are expressed,
1. The sin, eating leavened bread.
2. The subject, every soul, Israelite or stranger, that was a proselyte, and shared in the mercies of Israel.
3. The punishment, such must be cut off from Israel, and from the congregation of Israel.
Q. What is it to be cut off? foreign.
Answ. 1. It is generally conceived by the Hebrewes that it was a cutting of by death. 2. The word is rendred by some elswhere a cutting off from communion, and here, V. 19. He shall be cut off from the congregation of Israel, which word verse the sixth with another is rendred the Church of the congregation. 3. Yet in some causes of high contempt of God and his ordinances, as God hath somtimes cut off by death some with his own hands, so he hath commanded in some cases such presumptuous sinners to be taken away from the earth by the Magistrate.
Quest. Is not this too heavy a doom?
Answ. 1. God alone is the judge of proportions in penalty. 2. The life of creatures is dear to God. He is not expensive of them. 3. sins of infirmity in this kind are not so dangerous. 4. Presumptuous comtempt of God both after past mercies, and when future salvation is held forth, and deserves it, what man must not justify God upon this account?
Learn we here.
D. 1. Passeover mercies and unleavened duties are joined together by the Lord.
D. 2. Gods full time must be kept in unleavened duties toward him. 7 dayes.
D. 3. From first to last of Gods appointment, leaven must cease and unleavened works be done. Ver. 15.17.18.19,
D. 4. Vnleavened services are appointed as a feast to Jehovah. 1. Cor. 5.8.
D. 5. Such festivals in type and truth are aimed by God to holines.
D. 6. Holy convocations are purely to sanctify the name of God and his people by holy duties.
D. 7. None of mans own workes must come in to interrupt God at any time.
D. 8. Gods strictest service denieth not daily food to his servants, but allowes it. Ver. 16.
D. 9. Dayes of deliverance by God should be dayes of unleavened feasting to him.
D. 10. Memorials of such dayes are sutable to the generations of the Church.
D, 11. Gods statutes alone must make such time to be observed by his people. Ver. 17.
D. 12. Having, and eating of leaven are both forbidden of God in sign and truth.
D. 13. It is divine wisdom to fense his lawes from being broken by penalties.
D. 14. Cutting of from the Church from life and from heaven may accompany sin against Gods command of unleavened feasting both in type and truth. Ver. 15.19.
2. The next help for Israels preparation to depart from Egypt is the charge which Moses gave to them, which with the issue of it is contained from Ver. 21. to 28, Wherein these things occurre,
1. Moses converse with Israel about it. Ver. 21.27.
2. Israels deportment upon the same. Ver. 27.28.
1. In the former, these particulars are obvious,
1. The charge about preparing and killing the Paschal lamb.
2. The charge about sprinkling blood. Ver. 22.23.
3. The charge for perpetual observation. Ver. 24.27.
To the first. In this charge we have to note,
1. The accersion of the elders by Moses,Ver. 21. And Moses called for all the elders of Israel. Sam. Onk. foreign Sept. Elders of the sons of Israel. Syr. Vulg. — Sons of Israel. Ar.
1. The term of connection here knits the obedience of Moses unto Gods command.
2. The matter connected immediatly, is his call of assistants, wherein,
1. The power calling, Moses deputed of God, as we read before. V. 3.
2. The parties called, The elders of Israel, who were not so stiled for age as for place, being the heads of the tribes.
3. The call itself was a convocation of them to come unto him.
Quest. Why did he call for these?
Answer. 1. For assistance in so general a work▪ as his orders before directed him. 2. For convenience he called no more but these, that might speak to all the families under them, which was not possible for Moses himself to do.
2. The charge which he giveth them about the Passeover, which is twofold though here joined,
1. A charge for preparing it, Draw out & take for you the little beast, Ver, 21.the lamb or kid for, or according to your families. Sam. same. — Go and take a lamb for your selves according to your kindreds, Sept. Vulg. — Of the sons of the sheep by your families, Onk. — Quickly take for your selves sheep, &c. Syr. — Arise and take to your selves sheep, &c. Ar. Here we have to observe these terms,
1. The act commanded, twofold,
1. Separation from others, Draw out.
2. Reception for Gods use, Take it. i. e. Sequester from common to spiritual use.
foreign2. The object, a little beast of sheep or kids, here it notes not an individual, but the creature in its kind designed to his use. This lamb or kid spoken of. Ver. 3.4.
3. The subject for whom this was to be taken, For your selves. All you seed of Israel.
4. The regulation of the work, according to your families, that is so fitted for the eating of it by a convenient number, as Ver. 4.
2. A charge for execution, And kill the passeover, Sept. Onk. Sam. Syr. Ar. Vulg. the same.
1. The act here, is the first, about administration, which was killing or sacrificing, cutting the throat of lamb or kid, and letting out the blood into a bason.
2. The object of this act is figuratively exprest, the passeover; now this was Gods act in passing over the houses of the Israelites in his slaughter of the Egyptian first born; this could not be slain; but this is metomymically applied to the lamb which was the signal of the promise, which God made to passe over them which is a sacramental expression and is usual with Gods Spirit in the Scripture, somtimes calling the sign by the name of the thing signified, as here; and somtimes attributing to the truth the name of the sign, as 1. Cor. 5.7.
Quest. Were these actions of preparation and execution charged together?
Answ. Surely we must presume, and that on good ground, that Moses gave his charge to Israel according to Gods charge unto him; which though given together at one and the same time; yet the work of preparation was to be done on the 10th and the execution upon the 14th day, which was the expresse charge of God to Moses. Ver. 3.6.
We observe hence.
D. 1. Faithfulnes in Gods Ministers binds them to present obedience and discharge of trust. Connect.
D. 2. Instruments called of God to rule and teach the Church may call others to assist.
D. 3. Multitudes of soules cannot be informed of Gods will, without order in some over them to guide them.
D. 4. Commands from God to heads of families reach to all under them. Eldership is needful.
D. 5. Preparation to and execution of Gods lawes for Worship must be observed in his time.
D. 6. Passeover-preparation and administration must be made by Gods rule. Ver. 21.Ver. 21.
Now followeth the charge of Moses about the sprinkling of blood according as he received it, wherein we have,
1. The command from God repeated and amplified for their understanding. ver. 22. Herein,
1. The charge about sprinkling the blood, And ye shall take a bunch of hyssop, Ver. 22.and shall dip in the blood which is in the bason or vessel, and ye shall make it touch or come to the upper dore post and to both the side posts of the blood which is in the bason. Onk. Sam. Syr. Ar. the same. — Of the blood of the dore, Sept. — Threshold. Vulg.
1. Here we have specified the instrument of sprinkling, a bunch of hyssop; however this word be controverted among the Hebrewes, the Apostle so expresseth it Heb. 11.28.
2. The actions commanded.
1. Dipping the hyssop into the blood in the bason.
2. Striking it upon the upper lintel and two side posts.
2. The charge of keeping close within dores, And none of you shall go out of the dore of his house until the morning. Readings agree. This was implied in Gods charge to Moses, but he expresseth it more punctually to Israel, that they might not rush upon the destroyer. Ver. 22.Ver. 22.
Quest. Why doth God so confine them to the house now?
Answ. 1. God could save any where, his power is not limited. 2. God chooseth this course to save them, from the destroyer, as fit and rational when no more extraordinary course was necessary.
2. The reason of this charge he giveth, as God gave him, For Jehovah will passe through to smite Egypt, and he will see the blood upon the upper dore post, and on the two side posts, and Jehovah will passe over the dore, and will not grant the destroyer to come into your houses to smite. Sam. Vulg. to the same, Sept. same. foreign. And the Lord shall be revealed, &c. and will have mercy on the dore, &c. Onk. Syr. — On him that is gon into it. Ar. It is the same reason which God gave. Ver. 12. and 13. Herein note,
1. Gods passage over Egypt to destroy.
2. Gods passe over to Israel for salvation. This discrimination of Gods motion among his enemies and to his Church is the reason of his command for sprinkling blood. Ver. 23.Ver. 23.
Learn we.
D. 1. In passeover-sacrifice blood sprinkled must he used to apply its vertue.
D. 2. Faith is the true bunch of hyssop to sprinkle souls with passeover-blood. Ps. 51.7.
D. 3. Dores and posts are sprinkled onelyonly with respect to souls within—.
D. 4. Such as expect Gods salvation must keep in that place where God will give it. Ver. 22.
D. 5. God hath his passe of vengeance as of mercy, as he pleaseth, a thorough passe to kill, and an overpasse to save.
D. 6. Gods eyes are upon his signals of Covenant, when obediently observed for good.
D. 7. No destroyer can smite until God grant a commission to him. Ver. 23.
3. The next charge of Moses is for a perpetual observation of the passeover-ordinance, and all its attendants such as he received from Jehovah. ver. 24.27. Herein we may note,
1. The command for observation, and that two wayes,
1. Generally to all Israel without respect to place,Ver. 24. And ye shall keep or observe this word or thing for a statute to thee, and to thy sons for ever. Sep. same. Pactum. Onk. Sam. — And this law. Syr. — Keep this command. Ar. — L…gitimum. Vulg. from Sept. Here occurre to observation these termes,
1. The subject of this charge, ye and your posterity, as the Church of God then surviving.
2. The injunction, which commands these particulars,
1. A duty, to observe this thing, i. e. the whole will of God about the …east of passeover, and unleavened bread, this must be kept.
2. The specification of it, by statute, it is not a work to be done arbitrarily, but upon Gods statute, so it is said, keep it as an ordinance or statute; that which God command's.
3 The duration of it, for ever must this be kept i. e. for the ever of that Church-state; for longer it could not continue. Ver. 24.
2. Specially is this commanded with respect unto a special place,Ver. 25. And it shall be when ye come into the land which Jehovah will give you, as he hath spoken, then ye shall keep this service, Sept. Onk. Worship service. — This worship in this month, Sam. Syr. Ar. — These ceremonies. Vulg. Herein are obvious,
1. The accomplishment of a promise supposed.
1. The promise supposed, Jehovah spake it.
2. The performance supposed, Jehovah will give it you.
3. The supposition supposed, When ye come to that land.
2. A duty injoined thereupon. That ye shall keep this service. i. e. in that land ye shall observe this ordinance of worship.
Quest. Was all that to be observed which was here given in charge?
Answ. 1. Not these of sprinkling blood and keeping within dores, for these and some others concerned this time onelyonly. 2. All other things about this ordinance confirmed by the law. Num. 9. were observed in their generations.
Quest. Were they not to observe this until they came into the land of promise?
Answ. Yea they did keep it in the second year after they came out of Egypt by command. Num. 9.
2. After this it is not read of their keeping it untill their entrance into Canaan by Josua. Chap. 3.10.
3. Both this and circumcision were long intermitted, and the cause likely might be Israels temptations and Gods wrath as to the time appointed.
This informeth us.
D. 1. Gods redeemed Israel are bound to observe his statutes.
D. 2. All that Gods law require's must be returned to him without failing in any thing.
D. 3. Posterity are ingaged to observe Gods will, as well as surviving souls, for ever. Ver. 24.
D. 4. Gods word is the rule of his performance to his Church for Canaan in type and truth.
D. 5. Gods performance is exact according to the word that he hath spoken.
D. 6, Gods promise performed ingageth soules to observe the duty commanded. Ver. 25.
2. Direction for observation of this in due manner as to posterity: where we have also to note,
Ver. 26.1. A case supposed, And it shall be when your sons shall say unto you, what is this worship? Septua. Onk. Syr. Ar. — Service, Sam. — Religion, Vulg. Herein note,
1. It is supposed that posterity must be informed about this matter.
2. It is supposed that souls may question the service now injoined, Ver. 26.
Ver. 27.2. A resolution provided, And ye shall say, or then, It is the Sacrifice of the Passeover to Jehovah, who passed over the houses of the sons of Israel in Egypt, when he smote the Egyptians, and delivered our houses, Sep. Vulg. Sam. same. — The Sacrifice for mercy, Onk. — Of propitiation, Ar. — When God was propitious, &c. Syr. Here note,
1. The nature of this ordinance described, It is the Sacrifice of the Passeover to Jehovah.
1. The general nature, a Sacrifice, herein was propitiation held out in type; Christ being the truth.
2. The special nature of the Passeover Sacrifice, which is a Sacrament as well as a Sacrifice.
3. The object of all terminating it, Jehovah.
2. The reason of it, which carrieth two branches,
1. Smiting the Egyptians, the Churches oppressors.
2. Saving Israel in the midst of all dangers, delivering them and their houses from the Destroyer.
Ques. Were parents to expect their childrens asking?
Answ. 1. That may not be conceived, for nature taught parents to instruct them first. 2. It imports children should be put in a way of inquiring after religion. 3. The summe is that parents should catechize children, and fit them for Gods worship,
Quest. Why was this answear ordered?
Ans. To join doctrine, word, and instruction to signals, which maketh such to be Sacraments.
Quest. Were all these children admitted?
Answ. Not all, but such as did understand the ordinance and reason of it; as may be reasonably gathered from hence, that God would have them instructed so soon as they were capable of observing these Ordinances of God.
Note we hence.
D. 1. Gods wisdom foreseeth the succeeding generations of his Church, and provide's for their instruction.
D. 2. It is accounted meet by God that children should aske and receive instruction about his holy Worship.
D. 3. It is Gods mind that from infancy the children of the Church be taught to serve God with understanding, Ver. 26.
D. 4. Parents are bound to know the nature of Gods ordinances, and to teach their children.
D. 5. The doctrine of Sacraments must be declared, as well as the signals used to make them true.
D. 6. In the Passeover was a Sacrifice for propitiation as well as a sacramental memorial.
D. 7. Deliverance from wrath and destruction is the full blessing of the Passeover in type and truth.
D. 8. Jehovah must terminate all Passeover Worship, legal and evangelical.
D. 9. Not onelyonly Worship, but the reason of it, must be known by all that will give God reasonable service, Ver. 27.
2. The next thing obvious is Israels return to the charge of Moses, which is evident in two heads,
1. In their worship of God and thankfulnes to him, And the people bended the head; and bowed themselves, Hebr. Samar. — Bowing down worshipped, Sept. Onk. Vulg. — Bowed their knees. and worshipped the Lord. Ar.
1. The subject of this return is said to be the people, that is, such of them who heard of this command of God unto them.
2. The return itself, which was the glorifying God upon the account of all these discoveries. Wherein note,
1 The matter of it was divine worship and adoration, expressed unto Jehovah.
2. The manner of performing it,
1. In faith, they eye God in it.
2. In humility, bowing soules and bodies.
3. In integrity, worshipping God with the whole man, Ver. 27.Ver. 27.
2. In their obedience, And the sons of Israel went away, and did as Jehovah commanded Moses and Aaron, so did they, All readings agree.
1. The term of connection knits obedience unto worship.
2. The matter connected, Israels obedience, where are,
1. The subject, the sons of Israel, Members of the Church.
2. The object of this obedience, Jehovah, who gave law and command unto Israel.
3. The rule of obedience, Gods command to Moses and Aaron, they went away with dispatch, and
4. The obedience itself, they did the will of God in all things commanded about the Passeover and unleavened bread fully.
We observe.
D. 1. Worship of God in faith, humility, and integrity, is the fittest way of expressing thanks to him.
D. 2. Gods revelation of grace in providences & ordinances deserve praise from his people.
D. 3. Worship of God and obedience to him are well coupled, Ver. 27.
D. 4. Dispatch in obedience is very requisit in Gods Israel.
D. 5. Sons of Is…ael are fit to give worship and obedience, & Jehovah onelyonly to receive it.
D. 6. Obedience and worship must be regulated by Gods Word onelyonly.
D. 7. As God gives to Ministers, so the Church must receive, & do exactly, Ver. 28.Ver. 28.
4. In this history of the tenth plague threatned to Egypt, we have the execution of it reported, Ver. 29, 30. Wherein we have to note,
1. The history of the execution itself, And it was at midnight, and Jehovah smote every first born in the land of Egypt, from the first born of Pharaoh, that was sitting on the Throne, unto the first born of the captive which was in the house of prison, and every first born of the beast, S…pt. Sam. Syr. Ar. Vulg. same, — Killed, &c. Who was to sit on the throne of the Kingdom, Onk. — The word of the Lord killed, Targ. Jonothan. — In the house of prisoners, Onkelos. Here the execution answeared the threatning as it was foretold, Chap. 11. ver. 4.5. Wherein these terms are obvious,
1. The time of execution, And it was in the midst of the night. The secure time for sleeping, the darke time, the unexpected time, Matt. 25.5.6. 1. Thess. 5.1.2. Job. 34.20, Gods time of advantage it was, his midnight visitation.
2. The execution itself, wherein we may note,
1. The author of it, Jehovah by his destroying Angels; the action is here attributed to him.
2. The act of execution, which is a smiting unto death; he killed or slaughtered.
3. The object of this execution set forth,
1. Generally, every first born in the land of Egypt.
2. Specially, three sorts expressed,
1. The first born of Pharaoh, sitting on the throne, or who was to sit on it.
2. The first born of the poor beggar, the captive in the prison house.
3. The first born of beasts, all were slaughtered in one houre. Ver. 29.Ver. 29.
2. The narrative of the evidence of it by the impression made on Pharaoh, and the Egyptians testifying it,Ver. 30. And Pharaoh rose up in that very night or he and all his servants, and all the Egyptians, and there was a great cry in Egypt, for there was not an house where was not a dead. Readings agree. — There lay not one dead; Vulg. Herein we have to note,
1. The rousing of Pharaoh and the Egyptians at midnight; destruction giveth them an alarm, and their beds cannot hold them, King, Princes and people; a sad night waking.
2. Their cry and howling all over Egypt; wo and alas to us, this is a doleful night.
3. The reason of it was, the evident execution universally made throughout Egypt, expressed exclusively or, by way of deniall, there was not an house, where there was not in that hour, one found dead, an unheard of execution evidenced by their cry.
Quest. Was there but one dead in an house?
Answer. There might be all the first born, men, women and children.
Quest. Might not this be usually by common plague?
Answer. No, this was miraculous by God himself.
1. In singularity of it. None but the first born and chief of men and beasts were slain Ps. 105.16. Ps. 71.51. Ps. 135.8. Ps. 136.10.
2. In the universality of the execution on these onelyonly; in every house this execution was done were they where, and not one excepted.
It instructs us.
D. 1. Gods vengeance is as surely executed on enemies as threatned, when he hath secured his own.
D. 2. Midnight-threatnings must have midnight-executions.
D. 3. Jehovah himself will see that his judgments threatned be executed.
D. 4. It is Gods miraculous distinguishing judgment to kill the first born onelyonly.
D. 5. King and beggar fare alike for sin in the time of Gods vengeance.
D. 6. Choise of beasts as well as men God striketh for mans sin. Ver. 29.
D. 7. Vengeance makes a terrible rousing to the wicked from their midnight rest.
D. 8. Gods wrath makes the wicked howl in their midnight wakings.
D. 9. It is Gods eminent stroke when no house escapes without the slaughter of some. Ver. 30.
5. The events consequent unto the 10th plague is the last thing noted in the history of it which begun with the 11th Chapter; now the events were these,
1. Israels egresse from Egypt with the first dayes stage. Ver. 31. to 36. from Ver. 37. to the ver. 19. of Ch. 13.
2. Gods mooving with them to the second stage.
3. Gods mooving with them to their third stage. Ch. 13. Ver. 20.22.
4. Gods ordering their fourth stage and events there. Ch. 14. Ver. 1.14 To Pihahiroth.
5. Gods mooving them thence through the red sea together with providences annexed, from Ver. 15. of Chap. 14. to Ver. 21. of Ch. 15. And also Gods conducting them from the red sea unto the wildernes of Shur and therein to Marah. Ex. 15.22.26. All was to one stage.
6. Gods conveying them from thence to Elim. Ver. 27.
7. Gods carrying them from Elim to the wildernes of Sin with events there. Chap. 16.
8. Gods directing their journy from Sin to Rephidim, with the providences there, Chapters 17.18.
9. Gods guiding them from thence to the wildernes of Sinai, even to the mount of God with all the discoveries of God there, Chap. 19. and to the end of this book, wherein we have the delivery of Gods Covenant which was the second general part observed in the first division of this book. Of these in their order.
To the first event Israels egresse out of Egypt to their first stage. Ver. 31.36. Wherein,
1. Their full dismission is given. Ver. 31.32.33.
2. Israels preperation to march. V. 34.
3. Israels spoil of the Egyptians at their departure. Ver. 35.36.
In the former of these we have to note.
1. The call to Moses,Ver. 31. And he called for Moses and Aaron by night, and said, Call them, &c. Readings agree. Where are obvious,
1, The connecting this call and the consequent thereof unto the dread execution and its impression it followes speedily.
2. The call itself. Wherein observe,
1. The party calling. Pharaoh not by himself, but by his servants, Nobles and the like.
2. The parties called unto, Moses and Aaron, whom he had forbidden his presence upon pain of death, yet now is he forced to seek unto them, though it is probable they saw not his face any more.
3. The time of calling, In the very same hour of the night when vengeance roused the Egyptians.
4. The manumission or license to depa…t. Wherein he giveth them;
1. Liberty for their bodies, Rise up, go forth from the midst of my people, both you and the sons of Israel. Readings agree. Here their persons are set at liberty from bondage and slavery in Egypt from the greatest to the least; you and yours go hastily.
2. Liberty of conscience, And go serve ye Jehovah as ye have spoken. Or according to your words, or go Woship, Readings are the same, Now he begins to yeeld God his due, and let his people worship him according to his will; the terrours of the almighty made him yeeld. ver. 31.Ver. 31.
3. Liberty of their estates is granted,Ver. 32. Also take your flocks and your herds as ye have spoken, Your sheep and your oxen. Readings agree. As ye desired. Vulg. Nothing of difficulty is here, but a free lic…nce is given Israel to go out with all their substance.
4. He makes petition for a blessing from them at their departure, And go and blesse me also, Sept. Sam. Syr. Vulg. same. — Pray for me. Onk. — Cause me to obtain mercy. Ar. wherein note,
1, His connection of Israels interest in God.
2. His sense of injury in detaining them.
3. His hypocrisy in desiring a blessing from them, for he sought nothing but present deliverance from death, being now terrified by Gods mighty work. Ver. 32.Ver. 32.
3. The urgency of them to haste out of Egypt, And Egypt was urgent upon the people, &c. Ver. 33.Ver. 33. Wherein we have further to consider.
1. Their work, And the Egyptians were urgent or prevalent on the people, to speed or send them away out of the land. Readings are to the same purpose. OnelyOnly variety of expressions; they forced, pressed, prevailed, put stresse upon the people, even thrusting them out to depart from Egypt.
1. The parties urging, Egyptians, oppressours.
2. The parties urged, the people of Israel hitherto kept in slavery.
3. The urgency itself, they used a kind of violence by intreating and perswading.
4. The issue was to speed them out of the country. Ex. 11.8.
2. The reason of this urgency, For they said we are all dead men. Readings to the same. Some Rabbins adde; within an howre we shall die, if these be not gon; the reason implies,
1. That they were sensible the detaining of Israel was the cause of the slaughter in their houses,
2. The terrible impressions of the fear of death upon their Spirits. Ps. 105.38.
3. The great desire of escaping this plague.
Which instructs us
D. 1. Vengeance from God can make his rejected servants to be called for by his enemies.
D. 2. Persecutors may invite, and the persecuted be invited by them, upon Gods over ruling judgment.
D. 3. Powers persecuting overpowred may command liberty to the persons of Gods Israel, whom they have restrained.
D. 4. As grace separates the Church from the world, so vengeance makes the world separate from Gods Church.
D. 5. Gods prediction of the liberty of his Church exactly is performed in his time.
D. 6. God can and will make worldly powers give liberty of conscience to his Church for worshipping of him, as God commands, and they desire. Ver. 31.
D. 7. God at his pleasure freeth not onelyonly persons but estates and substance for his Churches comfort.
D. 8. Persecuting powers by Gods judgments may be convinced that Gods Israel is a blessed, and a blessing people, so as to desire a part with them. Ver. 32.
D. 9. God can make persecutors not onelyonly hypocritically willing, but urgent to set the Church speedily at liberty.
D. 10. Apprehension of guilt injuring Gods Church, and of death executed therefore by God, may force oppressours to speed Israels deliverance. Ver. 33.Ver. 33.
2. Now followeth Israels preparation to be gon according to the urgency of the Egyptians, And the people took up their dough or kneeding troughs, bound up in their cloaths upon their shoulders. V. 34.Ver. 34. Readings are much to the same. — OnelyOnly as it was in their troughs. Syr. — Their cold meat being bound up in towells and put on their shoulders. Ar. — And their baking vessels being tied in their cloaths about their necks.
Herein is made good that of Moses that they would leave nothing behind them, their very dough they carry with them. We may note,
1. The term connecting Israels readines to go upon the Egyptians urgency.
2. The actions here connected, which are these,
1. They took their dough before it was leavened, they had not time to leaven it much lesse to bake; raw dough they take up.
2. They bind up their lumps of dough, or pans wherein it was made, in cloaths.
3. They take it on their shoulders, not staying for any other help in carriage.
Note hence.
D. 1. The Churches readines to go out of bondage, followes close upon the worlds urgency.
D. 2. Gods people to have their liberty, will be glad to go out with raw dough.
D. 3. Honest shifts Gods people may make to carry food in their cloaths rather than leave it.
D. 4. It is a good change to take Israels shoulders from burdens of brick to carry their own food. V. 34.
3. In this first removal to Rameses the last event mentioned is the spoiling of the Egyptians. Ver. 35.36. Wherein we have to note,
Ver. 35.1. Israels act authorised, And the sons of Israel did according to the word of Moses. All readings agree. Wherein generally,
1. The power authorising is Moses or God by him.
2. The subject authorised, The sons of Israel.
3. The rule of this work, Gods word by Moses.
4. The work warranted, they did as followeth.
2. The act done by them, And they asked of the Egyptians vessels of silver, and vessels of gold and garments. All readings agree. OnelyOnly some read borrowed or asked to borrow.
1. Their act here is postulation or desiring.
2. The matter of the petition, silver, Gold, and raiment.
3. The subject desired, the Egyptians, such as were their respective neighbours, and had such precious things, v. 35.Ver. 35. not onelyonly servants of their Masters.
3. Gods approbation and furtherance of this work,Ver. 36. And Jehovah gave the people grace in the eyes of the Egyptians, and they lent them. Readings agree. Here we find.
1. God warranting and approoving this action.
2. God inclining hearts of the Egyptians to it.
3. God favouring his people Israel.
4. Egyptians giving or lending the things desired. foreign Sept.
4. The account of this work in the issue, And they spoiled the Egyptians. Readings agree. — rooted up. Ar.Ver. 36. — Robbed. Syr. — Left empty. Onk. all to the same sense. Not here,
1. The spoilers, sons of Israel.
2. The spoiled, the Egyptians.
3. The act itself, they took away and left the Egyptians empty,foreign it notes somtimes spoiling of enemies, and may be so here intended.
Quest. Did the Israelites aske to borrow?
Answ. 1. That kind of asking may not be forced on the word, in the Hebr. It may note to beg rather, which they needed not to do now. 2. Neither doth reason force it, for they had a command by God to aske, not by lone. 3. Neither doth the Egyptian act imply necessarily lending, but to give to the asker. 4. The same word Hannah useth, 1. Sam. 1.28. of giving Samuel to the Lord; she giveth him not to have him again, so here. 5. Reason may plead, that the Egyptians would give them any thing to save their lives, no cause therefore is there to make this borrowing. 6. God made his people aske, and the Egyptians give.
Quest. When did the Israelits aske these things?
Answ. It is most likely after the execution of the first born, when they were all in fear of their lives, so was the order before at their very going out, directed from God by Moses to them.
Quest. Did they deceive or wrong the Egyptians?
Ans. No, for, 1. They did onelyonly Gods command which is no cause of evil, what he commands is good. 2. There is no sound reason from the text to proove that they borrowed to deceive them; but asked and it was given them.
Quest. What is carried in Gods giving favour?
Answ. 1. It notes Gods soveraignity over hearts of enemies, as formerly he turned their hearts to hate his people. Ps. 105.25. So now he turns them to favour them. 2. It carrieth in it his power to make the Egyptians give his people what he pleased. 3. It argueth no change of hearts by grace, but a constraint by power.
Quest. Why did God so work to fill Israel?
Answer. 1. His own pleasure as the highest cause. 2. It was to fulfil his word to Abraham. Gen. 15.14. 3. It is probable, hereby God inabled them to offer to the making of his tabernacle in the wildernes afterward.
Hence we Learn.
D. 1. It is safe for Israel to do onelyonly that which is warranted by the word of God.
D. 2. When God bids his people to aske and demand of enemies substance, it is just to do it.
D. 3. Gold and silver and precious things God allow's his people to look after by his word. Ver. 35.
D. 4. It is Gods prerogative to turn hearts of enemies to favour or hate his Church.
D. 5. Enemies favoring the Church will give them all their desires.
D. 6. God turns the favour of the wicked to their own spoil, and the Churches fulnes. Ver. 36.
Thus farre of their way to Rameses & the events noted therein; which however it were in the land of Egypt, the very country, where Joseph first by Pharaohs favour placed his father and familie. Gen. 47.11. Yet it is safely to be presumed, that the Israelits were scattered afterward in other parts of Egypt, whither at their first motion they were gathered together from all other parts, it being the utmost border of Egypt toward Canaan; thither it is plain they were all at first driven by the importunity of the Egyptians.
2. Now we come to their next motion general of all the tribes of Israel together, and that was from Rameses to Succoth. The history of this, and several occurrences, while they staid there, we have recorded from ver. 37. of the 12. Chap. to the 19th ver. of the 13. Chap.
The main passages reported within this compasse are these which follow,
1. Israels motion or journey hitherto, ver. 37, 38, 39.
2. Moses his animadversion hereupon, ver. 40, 41, 42.
3. Gods further order about the Passeover, ver. 43, 5.
4. Gods stating a double memorial of this worship, Chap. 13. ver. 1, 16.
5. Gods manuduction or convoy of Israel, ver. 17, 18, 19.
In the first of these we have to observe,
1. The motion or march described, ver. 37, 38.
2. The work upon which they fell presently, ver. 39.
1. As to the motion, we have herein to consider,
1. The subject of it, set out in three degrees,
1. The principal, and they are described,
1. By their line or descent,Ver. 37. The sons of Israel, Readings agree. These were the seed of Abraham, Isaac, and Jacob, to whom the promise of deliverance did belong.
2. By their number, About 600000. on foot being men besides little ones, — Footmen, Readings agree. Herein may be noted,
1. The positive number of grown men fit for arms 600000,
2. The number indefinite besides these,Gen. 15.5. Gen. 46.3. all the little ones among whom the women being the weaker sexe must be counted. Not one feeble, Psal. 105. v. 37.Ver. 37. foreign. Sept.
2. The accessories,Ver. 38. And also much mixture were with them, i. e. a multitude of mixed people, Vulgus promiscuum, Sept. Sam. Ar. Vulg. read it so, — A mixture, Syr. as Hebr. — Many strangers, Onkelos.
1. Their kind or nature, they were of strange nations, doubtles terrified and convinced with the miraculous plagues of Egypt.
2. Their number, it was very much.
3. Their readines to associate, They went up voluntarily with them.
3. The train carried with them,Ver. 38. And flocks and heards a very great possession. Reading agree. Sam. Beasts very many. No difficulty in the words; but the matter itself sheweth the fulfilling of Gods word. Gen. 15.14.
2. Their motion,Ver. 39. And they journied from Rameses to Succoth. Wherein are related.
1. The termes.
A quo, Rameses.
Ad quem, Succoth.
2. The motion between them, they went forward or journied until they came to Succoth. Ver. 20.
2. The work which they set upon after their journy to their stage, which was to provide bread. Herein,
1. The work itself,Ver. 39. And they baked the dough which they brought forth out of Egypt, cakes unleavened. Onk. Ar. Syr.
1. The matter, dough unleavened.
2. The form, cakes unleavened.
3. The work, they baked them, as well as they could on embers, or upon a stone or state, or some materials which were at hand.
2. The reason of this work threefold subordinat.
1. Because it was not leavened, therefore they bake it as it was. Readings agree.
2. Because they were thrust out of Egypt and could not tarry. Readings are to the same purpose. They could not leaven because they could not stay, yet God ordered this also.
3. Because of their necessity, And also they had not made food for themselves. Readings the same. foreign Sept. Viaticum. Onk. Sam. Ar. Syr. N…c pulmenti quicquam occurrerat preponere. Vulg. The haste which the Egyptians made to get them out of the land, kept them from making provision for their journy; so providence ordered to carry them into the wildernes, hat they might have experience of his power afterward. Ver. 39.Ver. 39.
Quest. 1. What was this Rameses mentioned from whence they journied?
Answer. This was a county or province named the land written Raymeses. Gen. 47.11. Not that city which the Israelits built for Pharaoh. Ex. 1.11. Which might be in the same Province; for doubtles that could not contain the congregation of Israel.
Quest. What is meant by Succoth?
Answer. Though the name be the same with that place where Jacob pitched his tents when he came out of Syria, yet it is not the same with that Gen. 33.17. But another place leading from Egypt toward the red sea, and by antipication it is called Succoth from the booths, or tents of Israel first pitched there; of which God ordered a memoriall in the yearly feast of tabernacles. Levit. 23.42.43.
Quest. 3. Upon what account went this mixed company with them?
Answ. 1. It is noted they were a mixture of several nations, and probably some Egyptians, either turned proselyts or els terrified with Gods signes of vengeance on Egypt. 2. Their own safety seemed to move them. 3. No true love to Gods-Church, for afterward we shall find them lusting, and tempting Israel to go back to Egypt. Num. 11.4. 4. Gods providence ordered this for trial of his people, and the glory of his own name, which was gotten by his judgments on them. Num. 11.33.
From which we Learn.
D. 1. The sons of Israel or Church of God are in a mooving state below.
D. 2. From countries and cities with habitations God leads his people somtimes to pitch in booths.
D. 3. The number of the seed of Gods visible Church is great and multiplied according to his word.
D. 4. Men, women and children God numbers with his Church or Israel. Ver. 37.
D. 5. Providence so ordering, all sorts of people may join themselves to Gods Church, though not in truth.
D. 6. Gods word failes not in giving his Church great substance when he seeth it good. Ver. 38.
D. 7. Liberty from Egypt is Israels good portion with unleavened cakes.
D. 8. Sufficiency and contentation God giveth his people in their streights.
D. 9. In working liberty for his Church God may put them upon some hardship.
D. 10. God somtimes prevents the providence of his Church for themselves, that he may provide for them. Ver. 39.
2. The next thing that occurres in the history of this stage is the Animadversion which Moses maketh about Gods keeping time with Israel according to his promise of deliverance unto their Father Abraham. Ver. 40.41.42. Herein we have related.
1. The term of Israels sojourning and bondage. Ver. 40.Ver. 40.
2. The point of time fulfilled in their deliverance. Ver. 41.
3. The use proposed of this punctual freedom. Ver. 42.
1. The term of sojourning is thus declared, And the session or habitation of the sons of Israel who dwelt in Egypt was 30 years and 400 years. — The dwelling of the sons of Israel which they and their fathers dwelt in the land of Egypt was 430 years. Sept. Sam. — 430 years in Egypt. Onk. Syr. Vulg. The words are plain, neither is there any difficulty in the Grammar: herein we may note,
1. The subject of this commoration.
1. By their name the sons of Israel. Which also were the seed of Abraham.
2. By their place of long habitation, Who dwelt in Egypt. All that seed. Abraham sojourned there. Gen. 12.14. And Jacob came down thither. Gen. 46. And here dwelt all the seed of Israel unto this day.
2. The commoration itself, in this land they sat down and sojourned for some space quietly while Joseph lived and was remembred but afterward were vexed with miserable bondage, unto this time of egresse.
3. The term of duration in this sojourning estate is 430 years.
Quest. How can this number be made up?
Answer. The Apostle doth give the clearest resolution to this, in numbring the 430 years from the time of Gods giving the promise or Covenant unto Abraham; for otherwise the seed of Jacob after his comming into Egypt, were but little more then half the time there. Gal. 3.17. Which agreeth well with that 400 years. Gen. 15.13. For these were spoken of Abrahams seed from Isaac, but the promise was given 30 years before to Abraham, when he came out of Ur of the Caldees to Haran Gen. Chapters. 11. and 12. Which together make up fully 430 years here mentioned. Abraham himself being comprehended in this sojourning also, of which he had a part in Egypt. Gen. 12.
2. The point of time for egresse is thus expressed,Ver. 41. And it was from the end of 30 years and 400 years, and it was the body of the day, all the armies of Iehovah went out from the land of Egypt. Readings agree in the same sense. Here are observable these particulars,
1. The subject of this deliverance or egresse, stiled the armies of Iehovah; The Church came into Egypt, of a family it goeth out in armies yea and the armies of Jehovah the Lord of Hosts
2. The egresse itself, They went out of the land of Egypt, &c. Were set free from bondage.
3. The point of time, At the full end of 430 years. In that very day, not a moment was deferred when Gods time was come. Ver. 41.
3. The use of this punctual deliverance is thus expressed, It is a night of observations unto Iehovah from bringing them out from the land of Egypt, this is that night of observations for Iehovah unto all the sons of Israel in their generations. Readings are much to the same sense and meaning. Herein note,
1. The use of it, which is, that this night annually was a night to be observed in remembring this prodigious miraculous work of God,
1. God kept them.
2. They must keep it for God.
2. The object of all this religious observation is God himself, it is a night to be observed unto Iehovah in the holy worship of him.
3. The subject of this observation, the sons of Israel, the Church of God.
4. The duration of this work, it was to be continued throughout all the generations of the Jewish Church.
Quest. Why is the night named rather than the day?
Answ. 1. At midnight begun their motion when the Egyptians cried to them to be gon. 2. This excludes not the day, for in the very midst of it God led them forth.
Quest. What were these observations?
Answ. 1. Memorials of deliverance. 2. Worship of God. 3. Fruitful returns, these God expected from them.
Which teacheth us.
D. 1. A sojourning session hath God appointed unto his Church in this world.
D. 2. Canaans heirs or children of promise may sojourn in Egypt.
D. 3. The time of sojourning is determined by God for his Church below.
D. 4. In time of sojourning God may afford his people some sweet among their bitter. Ver. 40.
D. 5. The longest time of suffering below hath its appointed end.
D. 6. God is exact to keep every point of time for good according to his promise unto his Church.
D. 7. The Church which goeth into captivity by families may go out by Armies.
D. 8. Egypt cannot keep Gods people, when his time is come to have them out. Ver. 41.
D. 9. The night and day of the Churches redemption is a time of observation toward God.
D. 10. The due observation of such nights and seasons is doubly charged by God.
D. 11. The generations of the Church are bound alwayes to observe Gods redemption in their generations.
D. 12. The children of the Church are deeply obliged to observe Gods redemption of his people. Ver. 42.Ver. 42.
3. The next event here at Succoth is an additional law which God makes concerning the due subject of the Passeover. Wherein,
1. The law itself is recorded. Ver. 43.49.
2. The obediential return of Israel. Ver. 50.
3. The compleat mercy recorded therewith. Ver. 51.
In the first we have to observe,
1. The preface to this law. Ver. 43.
2. The substance of the law which concern's,
1. The subject of it, ordered two wayes,
1. Negatively. Ver. 43. Ult. 45. 48. Ult.
2. Affirmatively. Ver. 44.47.48.
2. The place of it to be eaten in.
3. The usage of it about the bone. Ver. 46.
3. The unity of the law as to all subjects.
Ver. 43.1. The preface in these words, And Jehovah said to Moses and Aaron, this is the statute of the Passeover. — The law of the passeover. Sept. Sam. Syr. Constitution. Ar. — The rite of the passeover. Onk.
1. The statute-maker Iehovah.
2. The subject to whom it was ordered, Moses, Aaron and Israel by them.
3. The force of the title, This is the statute of the Passeover.
1. The pronown is demonstrative to the law that followeth.
2. The notion of statute signifieth a firm constitution or ordinance from Jehovah, not alterable by man.
3. The correlate of this statute is the Passeover, the nature whereof was above stated; but here the law mainly concerns the subject of it.
2. The next thing here in order is the substance of the law, which determineth the subject capable of this ordinance, and the ordering of him in this service; the law therefore in short points out these things about the subject.
1. The capacity of him, what that must be, which is here discovered two wayes,
1. Negatively, forbidding that which makes uncapable and excludeth souls from this ordinance of the Passeover under three characters expressed in several verses.
1. No son of a stranger shall eat of it. Sam. Syr. same. — No stranger, or of another nation. Sept. Vulg. Ar. — No son of Israel who hath bin an apostat. Onk. B. Uzziel. In this the words are plain; the terms,
1. The subject of prohibition, The son of a stranger, that is, of another nation as the Sept. and others read, which were not of the natural seed of Israel.
2. The prohibition itself, such must not eat of the Passeover; they are uncapable by this law of this priviledge.
Quest. But were all strangers simply forbidden?
Answ. No, but so long onelyonly as they were strangers to the faith of Israel; but being converted thereunto they were admitted, as we shall see in the affirmative part. Ver. 48. Upon this account the Caldee paraphrase is true that an Israelit Apostat from the faith of Gods Covenant and doctrine was also excluded from this service. V. 43.Ver. 43.
2. A forreiner and one hired shall not eat of it. All readings agree. Herein note also,
1. The subject of prohibition is under two terms,
1. A forreiner, who though of another nation, yet dwelt and sojourned in the land, such were not permitted.
2. An hired one or servant, which was not of any of their families but occasionally hired by them.
2. The prohibition itself. These must not eat of the Passeover.
Quest. But were these simply excluded?
Answ No, if they came into the faith, and were obedient to the law prescribed, then they were admitted by the law. Ver. 45.Ver. 45.
3. No, uncircumcised shall eat of it. Readings mostly agree. — No profane one, &c. Onk.
1. The subject uncapable and prohibited is every uncircumcised person being Israelite, stranger, or hired servant, uncircumcision did exclude them from this ordinance.
2. The prohibition itself, such must not eat of the passeover.
Quest. What is meant by uncircumcision here?
Answ. 1. Plainly in the letter it notes a defect or denial of that signal initial ordinance of circumcision. 2. Figuratively, it notes the want and denial of that faith into which circumcision did initiat; upon which account mainly is the prohibition, both must be understood here, Ver. 48.Ver. 48. Ezek. 44.9.
2. The capacity of this subject is set down affirmatively and under allowance with a twofold prescription,
1. Personal, which concerned single persons onelyonly, that is in ver. 4.Ver. 44. But every man servant bought for mony, even him thou shalt circumcise, then shall he eat of it, Most readings agree, Samar. as translated reads, — Every servant being a man bought with silver, &c. So may the Hebr. be read, Every servant a man the purchase of silver, Here the law determin's the personal capacity.
1. Condition of the subject allowed, a servant a man, or a man servant, but a male it was and one able to serve.
2. The specification of this subject, Bought with mony, or being the price of silver, which notes him to be a stranger to Israel, for of their own they were not to buy
3. The qualification of him, he must be circumcised according to the law.
4. The universality of this subject, every such person.
5. The priviledge allowed, such may eat of the Passeover, Ver. 44.
2. Domestical is the capacity here also allowed by the law, And when a stranger shall sojourn with thee, and will do the Passeover to Jehovah, every male of his shall be circumcised, and then shall he draw neer to do it; and he shall be as the home-born o… the land. Sam. Syr. Ar. are to the same, — If any proselyte. Sept. — If any proselyte passe to your religion. Onkel. — In vestram voluit transire coloniam, &c. tunc rite celebra bit. Vulg. Herein note,
1. The subject conditionated, which is a stranger, that hath a family and dwells in Israel.
2. The subject specified by his affection, that he desires to join in the service of the Passeover; such as were called proselytes by the 70. and proselytes to religion by the Caldee, so again. Acts. 13.43.
3. Their qualification required. All the males of his house shall be circumcised; i. e. signed with the initial seal of circumcision.
4. The priviledge or good allowed by this law is twofold,
1. Admission to the ordinance, with his, capable of it.
2. Reputation in the Church, he shall be accounted as the home born of the land with his family, Ver. 48.Ver. 48.
Quest. What is the import and consequence of circumcision to these?
Answ. All these being such as desired the Passeover who are mentioned here, we may note,
1. They were grown men, of understanding.
2. They did actually believe the Covenant of God to Abraham.
3. They were thereupon, being actually circumcised, initiated into the Church.
4. They were hereupon admitted by Gods law unto the passeover.
Quest. Were all the circumcised admitted?
Answ. No, for. 1. Although no uncircumcised could eat, it followeth not that every circumcised did eat. 2. It is expressely said that he who had his males circumcised was to draw neer, not all the males. 3. All uncircumcised not naturally able to eat, as infants. 4. All circumcised were not morally fit; even all that had not understanding about this service: as was cleared before.
Quest. Might they compel servants, strangers & bought to be circumcised?
Answ. Surely no, but, 1. In case they desired the passeover they must desire also circumcision. 2. As to the infants of Israel the law laid this necessity on them.
Quest. Did the uncircumcised eat the passeover in the wildernes?
Answ. 1. No, for they kept it but once in the wildernes which was in the second year of deliverance. Num. 9.1.2. And then all that came out of Egypt were circumcised. 2. No more passeovers did they eat until 40 years past, at their entrance into Canaan, and then Josua circumcised them before they did eat the passeover. Josh. 5.
2. The next thing which the lavv toucheth about the subject is the locat…on of him, or appointment of place for him to eat the passeover; this we have expressed, Ver. 46.Ver, 46. in these words, In one house shall it be eaten, thou shalt not carry of the flesh abroad out of the house. Sam. Sept. Syr. Ar. Vulg. same, — In one society shall ye eat it, &c. Onk. The terms are plain. The law in short,
1. Commands all those, which are numbred for a lamb, to eat it in one house.
2. Forbids the carrying of the flesh out of the place.
Quest. Was it alwayes thus in houses?
Answ. It was until God chose a place to put his name there, then did the law call the tribes to that place, Deut. 16.1.2. The sacrifice was then publick, though the feast in houses.
Quest. Why was it in one house?
Answ. It well typified the unity of Gods Church, and their agreement in the Lord.
Quest. Why was none of the flesh to be carried out?
Answ. 1. Gods will is reason enough. 2. To keep ordinances from profanation. 3. Sacramental food is to be eaten, not carried away or reserved.
3. The next thing injoined the subject is concerning the usage of this ordinance, in these words,Ver. 46. And ye shall not break a bone thereof, All readings agree. The law is prohibitive, wherein the words are plain,
1. The subject of it, every communicant.
2. The prohibition, not to break a bone of that lamb which was for the passeover.
Quest. Why was this prohibited?
Answ. 1. Gods will is reason enough. 2. The bones of all left were to be burnt. 3. It was intended to typify the offering of the true Passeover Christ; though the souldiers broke the leggs of them who were crucified, yet they touched not him, God overpowring, and Christ yeelding up his life before, Joh. 19.33, 36. Herein God did teach Christ to be the true Passeover-sacrifice indeed, of whom in this type the Jewes had a shadowing representation.
4. The last thing injoined about the subect in his law, is the universality of it in the words, All the congregation of Israel shall do it, Readings do here agree: Herein also note.
1. The subject in its universality injoined, All the congregation of Israel, which comprehends all proselyts admitted thereunto.
2, The work injoined, to do it, that is prepare, and kill, and dresse, and eat the Passeover as hath bin before commanded, Ver. 47.Ver. 47. So farre of the substance of the Law.
3. The last thing noted about this Law is the unity of it in these words,Ver. 49. One Law shall be to home born, and to the stranger that sojourneth in the midst of you, All readings are to the same purpose: In this passage we may note,
1. The uniting Jewes & Gentiles, home-born and strangers in one third priviledge and state.
2. The singling out of the Passeover-Law to both, to make them more one in Christ, Gal. 3:18. Act. 15:9, Ezek 47. ver. 22, 23.
This holds out grace in the Law of Passeover, Ver. 47.
And instructs us.
D. 1. As God by his Law constitutes Ordinances for men, so by the same he points out men for them.
D. 2. It is Jehovahs statute-Law which giveth any priviledge unto Passeover injoymet.
D. 3. Gods Statute expressely forbids any strangers unto faith to eat Passeover-food, Ver. 43.
D. 4. Sojourning, or hired relations to the Church, giveth no right to Passeover-mercies.
D. 5. Gods Statute excludes such unbelieving retainers from Passeover priviledge, Ver. 45.
D. 6. Vncircumcision in heart and flesh is barred by Gods Statute from Passeover mercy, Ver. 48.
D. 7. Neither strangers nor bondmen are simply excluded from Passeover grace.
D. 8. Gods Statute binds such to believe and receive initial seals, who partake of visible Passeover-mercies, Ver. 44.
D. 9. In the standing of the partition wall strangers were not simply excluded Church priviledges.
D. 10. Willingnes to Gods Ordinances is under Gods Law of admission thereunto.
D, 11. A right will to one ordinance is a will to all in the order which God hath set.
D. 12. Obedience to Gods Law and approach to Passeover-injoiments must go together.
D. 13. Faith and obedience make all proselyts as home-born as the children of the Church, Ver. 48.
D. 14. Passeover-communicants must be of one society.
D. 15. Nothing must be profaned of Passeover rites in Law or Gospel.
D. 6. God hath his secret purpose in securing the Passeover bones from breaking fulfilled in Christ, Ver. 46
D. 17. All Gods Israel must observe his Ordinances of Worship, especially his Passeover, Ver. 47.
D. 18. One Law of God unites them that be nigh and farre of in Passeover Worship.
D. 19. One Law of God maketh one heart of his people in obedience. Ver. 41.
2. The obediential return of Israel is the next thing here recorded after the Law,Ver. 50. And the sons of Israel did as the Lord commanded Moses and Aaron, so did they, All readings are to the same sense.
1. The subject of obedience, Sons of Israel, now newly delivered from Egypt.
2. The act of obedience, they kept the command of the Passeover.
3. The rule of obedience, As the Lord commanded Moses and Aaron, so did they.
We Learn from it.
D. 1. It is a sweet connection of Gods command, and mans obedience.
D. 2. Souls newly delivered from bondage are apt to return dues to God.
D. 3. Obedience required must be according to rule exactly performed, Ver. 50.
3. The last thing recorded with respect to this Law is the compleating Gods mercy, with Israels obedience,Ver. 51. And it was in the body of this day Jehovah led forth the sons of Israel out of the land of Egypt by their armies, or by their troops: Readings agree. This is but a repetition of the great deliverance of Israel out of Egypt: Wherein,
1. The connection of this mercy to Israels duty, in the same time.
2. The deliverance itself, Jehovah did bring the children of Israel out of the land of Egypt.
3. The order of his leading them, it was by their armies in rank and file, an orderly march at midday.
We conclude.
D. 1. It is a good day when the Churches duty and Gods mercy meet together.
D. 2. Jehovah leads Israel out of Egyptian bondage and none can let him.
D. 3. Orderly is Gods motion in delivering his Church from bondage.
D. 4. He makes them march by armies, in order as it were in rank and file, Exod. 13. ver. 18. by Fires.
Thus farre of the third event recorded, while Israel staid at Succoth. Which ends this Chapter.