Commentary on Exodus, Commentary · Chapter 12

Commentary on Exodus · Commentary · Chapter 12

p. 183CHAP. XII.

Verſe 1. AND the LORD ſpake unto Moſes and Aaron, &c.] We are not told here, when the LORD ſpake this to them; but it is very likely it was on the Tenth day of this Month; before he brought the Plague of Darkneſs on the Land; wherein he gave the Iſraelites opportunity to prepare for their Departure: And then he changed this Month from the Seventh (as it was before) to the First, as it here follows.

p. 184Ver. 2. This Month.] Which in proceſs of time was called Abib, XIII. 4. XXIII. 15. becauſe then the Corn was eared, and grew towards ripeneſs (for Abib ſignifies an Ear of Corn) and was in after Ages called Niſan, II Nehem. 1. III Eſth. 7. which is a Chaldee word, denoting this to be the Month wherein they went out to War; from Niſſin, which ſignifies Enſigns or Banners (as Bochart probably conjectures) which at that Seaſon were uſually advanced; viz. in the Spring time. So the Hebrews underſtand that place, 2 Sam. XI. 1.

Shall be unto you the beginning of Months.] i.e. The principal Month of the Year.

It ſhall be the first Month of the Year to you.] And therefore was hereafter to begin the Year. Which is a plain intimation that the Year had another beginning before this time, which was in the Month they called Tiſri, about Autumn; but was now tranſlated unto the Spring. And ſo we find that all the ancient Nations began their Year, after their Harveſt and Vintage, which were the concluſion of their Year. But from hence forward the Jewiſh Computation, was from this Month of Abib; at leaſt, as to their Feaſts and Things Sacred; though their Civil Year ſtill began where it did before. For after this, we ſind the old account continued, as appears from the XXIII. 16. where the Harveſt is ſaid to be in the end of the Year. And yet the Author of Meor E Najim (as Guliel. Vorſtius ſhows in his Obſervation upon R. D. Ganz) affirms, that the ancient Hebrews followed this new Account from the time of their going out of Egypt, till the building of the Temple (in all their Contracts and Affairs uſing this Aera of Exodus, in memory of that illuſtrious Deliverance) as after that p. 185time till the Captivity of Babylon, they dated all their Writings from the Building of the Temple.

Ver. 3. In the Tenth day of this Month.] This is a Law which hath reſpect to all future Ages, as well as to this preſent Time; that they ſhould begin to prepare for the Paſſover, four days before: For which the Jews give ſuch Reaſons as theſe: viz. It was neceſſary when they went out of Egypt to make this preparation, leſt a multitude of Buſineſs, when they were preſſed to be gone in haſte, ſhould have made them neglect it. And it was neceſſary afterwards, that they might more narrowly obſerve, if there were any Blemiſh in the Lamb; and that they might be put in mind to diſpoſe themſelves for ſo great a Solemnity.

And it is obſervable that our Bleſſed Saviour (the true Paſchal Lamb) came to Jeruſalem on this very day (viz. the Tenth of Niſan) four days before he was offered, XII Joh. 1, 12. Yet there are thoſe who think, that this Precept was peculiar to this Time of their Departure out of Egypt. For they that came, in after Ages, out of all parts of the Country to worſhip God at this Feaſt, could not ſo well obſerve it; unleſs we ſuppoſe them to have come ſome days before to Jeruſalem (as its certain ſome did, XI Joh. 55.) or to have ſent before hand thither, to have a Lamb prepared for them, which is not unlikely.

They alſo, who think the Egyptians now worſhipped ſuch kind of Creatures, imagine withal, that this day was choſen in oppoſition to them: who, becauſe the Sun entred then into Aries, began on this day the Solemn Worſhip of this Creature, and of that Celeſtial Sign. Thus the Author of the Chronicon Orientale, in expreſs words: This was the day in which the Sun entred the first Sign of Aries, and was most Solemn among the p. 186Egyptians. And therefore God commanded the Iſraelites to Sacrifice that Creature which they worſhipped. But there is no certainty of this, nor of what the Author of Tzeror Hamor obſerves, that the Feaſt of the Egyptians being at its heighth on the fourteenth day, God ordered the killing of this Lamb at that time: which was the greateſt contempt of their Coniger Ammon (whom they worſhipped then with the greateſt Honours) ſhowing he could be no God, whom the Iſraelites eat.

They ſhall take to them every Man a Lamb.] The word Seh ſignifies a Kid as well as a Lamb, XV Numb. 11. XIV Deut. 4. and it is evident, from the fifth Verſe of this Chapter, that they might take either of them for this Sacrifice. But commonly they made choice of a Lamb, as the fitteſt of the two; being of a more mild and innocent Nature. They that are of opinion, the Egyptians now worſhipped ſuch Creatures, imagine alſo this was ordained to preſerve the Iſraelites from their Idolatry, by commanding them to kill ſuch Beaſts as they adored. So R. Levi ben Gerſom, God intended by this, to expel out of the Minds of the Iſraelites, the evil opinion of the Egyptians, &c.

A Lamb for an Houſe.] Some tranſlate it for a Family. But that is not true: For as Tribes were divided into Families, ſo were Families into Houſes: and when many Lambs were few enow for a whole Family, ſome Houſes were ſo ſmall that they could not eat one, and therefore were to call in the aſſiſtance of their Neighbours, as it follows in the next Verſe.

Ver. 4. And if the houſhold be too little for the Lamb, let him and his Neighbour, &c.] They were not to be fewer than Ten Perſons, nor more than Twenty, to p. 187the eating of one Lamb. At which meal, Men, Women, and Children, Maſters and Servants (if Circumciſed) were entertained, and every one did eat a piece, at leaſt as big as an Olive, if we may believe the Hebrew Doctors.

Every Man, according to his eating, ſhall make your count for the Lamb.] That is, every Maſter of a Houſe, ſhall take ſuch a number of Perſons to him, as will be ſufficient for the eating of the Lamb.

Ver. 5. The Lamb ſhall be without blemiſh.] In the Hebrew, perfect, or without defect. There are ten Blemiſhes mentioned in XXII Levit. 22, 23, 24. which made a Sacrifice unfit for the Altar. About which the Heathen themſelves were very curious, as I noted above out of Herodotus: who relates how exact and ſcrupulous the Egyptian Prieſts were in their Scrutiny, whether a Beaſt were fit to be offered. See VIII. 26.

A Male.] Becauſe the Male was counted more excellent than the Female, I Malachi 14. and therefore all whole Burnt-offerings (which were the moſt perfect ſort of Sacrifices) were to be Males only, I Lev. 3, 6. From hence this Cuſtom (as Bochart thinks) was derived to the Egyptians; who offered only Males, as he proves out of Herodotus, P. I. Hieroz. L. III. c. 33, 50. But whatſoever the Egyptians did, the Romans did otherwiſe. For Servius ſaith (in VIII Aeneid.) In omnibus Sacris faeminini generis plus valent victimae; that Sacrifices of the Female kind, were of greateſt value in all their Holy Offices. Such different fancies there were in the World in after Ages: but what Opinions they had in Moſes his time, none can certainly reſolve.

p. 188Of the first year.] It doth not ſignifie that the Lamb was to be a year old (for then it was uncapable to be offered) but under a year old. It was fit for Sacrifice at eight days old, though not before, XXII 30. XXII Lev. 27. (which Laws, Maimonides ſaith, were obſerved in the Paſchal Lamb, as they were in the Daily Sacrifice, XXIX Exod. 38. XXXVIII Numb. 3. and in others, XXIII Lev. 18, 19.) and ſo it continued ſit from that time, till it was a year old: after which it was not accepted. For which Bochart gives a very likely reaſon in the fore-named Book, P. I. L. II. c. 50. p. 585.

Ver. 6. And ye ſhall keep it until the fourteenth day of the ſame Month.] When it was to be offered to God by all the People, as our Saviour was upon the very ſame day. Which the Jews expected, as appears by a memorable paſſage which Andr. Maſius (in V Joſh. 10.) quotes out of that Tract in the Talmud called Roſch Haſhanah, where they ſay it was a famous and old opinion among the ancient Jews, that the day of the New Year, which was the beginning of the Iſraelites deliverance out of Egypt, ſhould in future time be the beginning of their Redemption by the Meſſiah. Which was wonderfully fulfilled in our Lord and Saviour; who keeping the Paſſover the day before the Rulers of the Jews obſerved it, it fell out that he, the true Lamb of God, was offered on that very day, which Moſes here appointed for the Offering this Typical Sacrifice.

And the whole Aſſembly of the Congregation of Iſrael ſhall kill it.] God here grants a Liberty to any Man among the Iſraelites to kill the Paſſover. Which act did not make him a Prieſt (whoſe work it was to offer the Blood) for in other Sacrifices any Man that p. 189brought them might do the ſame, I Lev. 3, 4, 5. And this is given as a reaſon, why the People did not kill the Paſſover in Hezekiah's time, becauſe they were unclean; and therefore the Levites had the charge of it, II Chron. XXX. 17.

But beſides this, Moſes ſeems to mean, that all the Company who were to eat, were to be preſent at the Sacrifice: By which means, the whole Aſſembly of the Congregation of Iſrael were engaged in this Service. And this was exactly alſo fulfilled in our Bleſſed Saviour (whom the Apoſtle calls our Paſſover) againſt whom the Prieſts, and Scribes, and Phariſees, and all the People, conſpired to take away his Life.

In the Evening.] In the Hebrew the words are (as is noted in the Margin of our Bibles) between the two Evenings. The first of which began, when the Sun began to decline from its Noon-tide point, and laſted till Sun ſet. Then began the ſecond Evening, and laſted till Night. Between theſe two Evenings, about the middle of them, was the Paſſover offered. For after the offering of Incenſe, they began on this day to kill the daily Evening Sacrifice, between two and three in the Afternoon (a little ſooner than on other days) and having ſiniſhed that, and trimmed the Lamps (as Maimonides in his Treatiſe on this Subject, Cap. 1. Sect. 4. deſcribes the order of it) they went about the Paſchal Sacrifice; which continued till Sun-ſetting. That is, there were about two hours and an half, for the diſpatch of all the Lambs. For the daily Evening Sacrifice, and all belonging to it, being over in an hours time (by half an hour after three) all the reſt of the day till Sun-ſet (which was two hours and an half at this time of the Year) remained for the killing of the Paſchal Lambs. See Bochart. p. 190Hieroz. P. I. L. II. c. 50. p. 558. and our Learned Dr. Lightfoot, in his Gleanings on Exodus. Now our three a Clock in the Afternoon, being the fame with the Jews ninth hour, it is evident our bleſſed Saviour offered up himſelf to God for our Redemption, about the ſame time that this Lamb was ſlain, for their deliverance out of Egypt, XV Mark 34, 37.

Ver. 7. And they ſhall take of the Blood.] Which was the Means that God now appointed for their Preſervation.

And ſtrike it.] By dipping a bunch of Hyſop into it, v. 22.

On the two Side-poſts.] Upon which Folding-doors moved. For from thence, Bochart thinks, they had their Name in the Hebrew.

And on the upper Door-poſts.] The Hebrew word Maskuph is no where to be found, but in this Chapter; and its carrying in it a ſignification of looking-through, may induce us to think they had Lattices at the top of their Doors, through which they could peep, to ſee who knockt, before they opened them. Both theſe were ſprinkled with the Blood, but not the Threſhold, leſt any Body ſhould tread upon it, which had been prophane, this being an holy thing. This ſtriking or ſprinkling of the Blood upon the Poſts, ſeems to have been peculiar to the firſt Paſſover, at their going out of Egypt; and not to have been uſed in after Times: when there was not the ſame occaſion for it, viz. to diſtinguiſh their Houſes from the Egyptians, for their preſervation from the deſtroying Angel.

In the Houſes wherein they ſhall eat it.] In which the whole Nation was gathered together; and ſo all delivered.

p. 191Ver. 8. And they ſhall eat the Fleſh in that Night.] For it was not lawful to let any of it remain till the Morning, v. 10. And the Hebrews ſay, they were to eat it after they had Supped, and were well filled with other Meat.

Rost. with Fire.] Neither raw, nor ſodden (as it follows in the next Verſe) for it might be ſooner roſted than ſodden: and they were in haſte to be gone, when it was offered.

And unleavened Bread.] Partly to put them in mind of their hardſhips in Egypt (for unleavened Bread is heavy and unſavoury) and partly to commemorate their Deliverance from thence in ſuch haſte, that they had not time to leaven it, v. 39. XVI Deut. 3.

And with bitter Herbs.] They were uſed for the ſame end, to put them in mind of their hard Bondage in Egypt, which made their Lives bitter to them, l. 14. Maimonides ſays, there were ſive of theſe Herbs, whoſe Names he mentions: but it is hard for us to tell what they were. That great Man Bochartus hath given ſome gueſſes at them; and thinks the firſt of them was wild Lettice, which is extream bitter. See Hierozoic. P. I. L. II. c. 50. p. 603, &c. and his Canaan L. II. c. 15. p. 857.

Ver. 9. Eat not of it raw.] i. e. Half roſted; when ſome of the Blood remains ſtill in it. So Mamonides expounds it: and ſee Hottinger in his Smegma Orient. p. 169. For it doth not ſeem neceſſary to forbid them to eat it quite raw, Mankind generally abhorring ſuch Food; unleſs we ſuppoſe there were ſuch barbarous Cuſtoms now, as there were in after times; when in ſome of the Gentile Feaſts (particularly thoſe of Bacchus) which had their original p. 192in Egypt, as Herodotus tells us, L. II. c. 49. and Plutarch alſo L. de Iſid. & Oſir.) they tore the Members of Living Creatures in pieces, and did eat them, the Blood running about their Mouths, as Julius Firmicus obſerves. But the opinion of Theodoret ſeems to me probable (Serm. X. foreign) that in old time, the wicked Daemons were in love with the Sacrificing of Men to them: but when they ſaw Mankind began to abhor ſuch Sacrifices, and to abſtain from them, as abominable Cruelty, then they invented foreign, &c. Scourgings and Whippings, Eating of raw Fleſh, and of other ſuch like Rites, Tom. IV. p. 625.

Nor ſodden at all with Water.] It ſeems ſuperfluous to ſay ſodden, or boil'd, with water: there being no other way of boiling things. But the Hebrew word baſhal ſignifying to rost, as well as to boil, according as the matter is, Moſes takes away that ambiguity, by adding with water: and alſo by expreſly naming the oppoſite to it, but roſt with fire. Which was ordained in oppoſition to ſome Gentile Cuſtoms in the Eaſtern Countries (if they were ſo ancient as the times of Moſes) where they boiled the Fleſh of their Sacrifices, when they prayed to their Gods againſt Drought, by the ſcorching Heat of the Sun. So Athenaeus relates out of Philocorus, that the Athenians did, in their Sacrifices to the foreign, who came, in all likelyhood, from the Egyptian Horus, which ſignifies Apollo or the Sun. The Zabii alſo were wont to boil Kids in Milk.

Rost with fire.] Contrary to the manner in all other Peace-Offerings, whoſe Fleſh, that was allowed to be eaten, either by Prieſt or People, was to be ſodden; even in the Feaſt of the Paſſover: as we read p. 193expreſly 2 Chron. XXXV. 13. where theſe things are accurately diſtinguiſhed. And Maimonides gives this as the reaſon of it (why they are commanded to eat it roſted) becauſe they went out in great haſte, and had not time to Boil it, P. III. More Nev. c. 46. Some of the Gentiles in after-times roſted their Meat in the Sun, as Heliodorus tells us, L. I. Aethiopic. And ſome Grecian Women (as Plutarch tells us) did the ſame in their Feaſt called foreign.

His Head with his Legs, and the Purtenance thereof.] They were to roſt the Lamb whole: to avoid perhaps the Superſtition of the Gentiles; who were wont to rake into the Bowels of their Sacrifices, to make curious obſervations; and alſo (in the foreign of Bacchus) thought themſelves full of their Deity, when they ate the Entrails of their Sacrifices, with the Blood running about their Mouths, as Arnobius tells us.

Ver. 10. And ye ſhall let nothing of it remain until the Morning.] This was a Law about Euchariſtical Sacrifices, XXII Lev. 30. and before that VII Lev. 15. (only there is an Exception in the two following Verſes, 16, 17. for Sacrifices that were a Vow, or a voluntary Offering) by which God provided that Holy Things ſhould not be in danger to be corrupted, or put to prophane Uſes; and that they might not loſe their juſt Eſtimation: as even common Meat doth, which is not ſo much valued, when it is kept till the next day; for Men deſire that which is freſh and newly dreſſed.

In this Paſchal Sacrifice alſo, it was the more neceſſary it ſhould not remain, leſt they ſhould have been forced, either to carry it away with them, which might have been troubleſome; or if they left it behind p. 194hind them, it might have been profaned, and expoſed to contempt by the Egyptians, or at leaſt have been corrupted, which would not have beſeemed ſo holy a Meat. Beſides, there might have been danger alſo of turning ſuch Reliques to Superſtitious Uſes, as the brazen Serpent was: God working as great a Deliverance by the one, as by the other. And this we may the rather think, becauſe it is certain the ancient Idolaters were wont to ſave ſome part of their Sacrifices for Superſtitious Purpoſes, as appears from VI Baruch 27. Herodotus teſtifies the ſame concerning the ancient Perſians, L. I. c. 132. Which the Hebrews might have been eaſily inclined to do, if they had left any Remains of this Sacrifice, which had ſuch wonderful Effects for their Preſervation.

And that which remaineth of it till the Morning, ye ſhall burn with ſire.] We read in Macrobius of ſuch a Cuſtom among the ancient Romans, in a Feaſt called Protervia: where the manner was (as Flavianus there ſaith) ut ſi quid ex epulis ſuperfuiſſet, igne conſumeretur: that if any thing was left of the good Cheer, it ſhould be conſumed with Fire, L. II. Saturnal. Cap. 2.

Ver. 11. And thus ſhall ye eat it.] He here orders the Habit and Poſture wherein they ſhould partake of the Paſſover: which was like Travellers, or like thoſe who were going about ſome laborious Work. So the three following Particulars plainly import.

With your Loins girt.] They wearing long and looſe Garments, in the Eaſtern Countries, it was neceſſary to tie them up, and gird them about their Loins, whenſoever they either went a Journey, or undertook, as I ſaid, any great Labour; that ſo their Garments might not be an Impediment to them, as p. 195they would have been, if they had hung down about their Heels. See 2 Kings IV. 29.

Your Shoes on your feet.] Many fancy this refers to the ancient Cuſtom of putting off their Shoes (which God now forbids) when they went to eat, leſt they ſhould make the Beds dirty, on which they lay leaning. But Bochart hath demonſtrated that this Cuſtom was not ſo ancient; but that in Moſes his time, and after, they ſat at their Tables as we do now: of which there are many Inſtances, in the Book of Geneſis, and elſewhere. And therefore it is more likely the Jews were wont to go without Shoes, when they were in Egypt; for anciently Men did ſo; and that being an hot Country, there was no need of them. And beſides, they were ſo oppreſſed, that they may well be ſuppoſed to want many ſuch Conveniencies of Life. But now God commands them to put on Shoes, being to travel a long Journey. See his Hierozoicon, P. I. L. 2. c. 50. p. 508.

And your Staff in your hand.] Still the Poſture of Travellers, who never went without a Staff; both to ſupport them in ſlippery places, and to defend them againſt Aſſaults, XXXII Gen. 10. They ſeem now to have eaten the Lamb, leaning on their Staves; and therefore ſtood all the time, as Men ready to depart. But theſe were things peculiar only to that Paſover which they kept in Egypt: afterwards they were not tied to them.

Ye ſhall eat it in haſte.] As Men expecting every moment to begin their Journey. This was the Foundation of many of the Laws about the Paſſover, as Maimonides obſerves P. III. More Nev. c. 46.

p. 196It is the LORD's Paſſover.] To be kept in memory of his wonderful Mercy in ſparing the Iſraelites, when he deſtroyed the Egyptians; and delivering them from their cruel Bondage.

Ver. 12. For I will paſs through the Land of Egypt this Night.] See XI. 4.

And will ſmite all the First-born, &c.] A moſt grievous Judgment; all Children being very dear to their Parents, eſpecially their Firſt-born; and thoſe more eſpecially who are their only Children, as it is likely they were to many in Egypt. It was the forer Plague alſo, becauſe no Man's Children were ſpared, that he might comfort his Neighbours: but they were all at the ſame time bewailing their loſs. It is not certain, by what ſort of Death they were ſmitten; but it was ſudden, and extinguiſht them all in the ſame moment.

And against all the Gods of Egypt I will execute Judgment.] And ſo Moſes tells us he did, XXXIII Numb. 4. From whence it appears that the Egyptians were Idolaters in Moſes his days; and the Jewiſh Doctors will have it, that all their Idols were deſtroyed this Night. So Jonathan in his Paraphraſe; Their molten Images were diſſolved and melted down; their Images of Stone were daſht in pieces; their Images made of Earth were crumbled into bits, and their Wooden ones reduced to Aſhes. Of the truth of which we cannot be aſſured; though we meet with it not only in Pirke Elieſer, c. 48. but in the Author of Dibre hajamim, &c. or, The Life and Death of Moſes: whoſe words are theſe; All the First-born, both of Man and Beast, were ſmitten; the Images alſo and Pictures deſtroyed; whereupon the Jews borrowing Gold, Silver, and Garments of the Egyptians, they went away p. 197laden with Riches, according to what God ſaid to Abraham, XV Gen. 14. That Nation whom they ſhall ſerve, will I judge; and afterward ſhall they come out with great Subſtance. This the Heathen ſeem to have underſtood (for this Story reached them) as if they had carried away the Gold and Silver and Garments of the Egyptian Idols: For ſo Trogus reports it (in Juſtin L. XXXVI. c. 2.) that when Moſes led the Iſraelites out of Egypt, Sacra Aegyptiorum furto abſtulit; he ſtole away the Holy Things of the Egyptians, which he makes the reaſon why Pharaoh purſued them. Artapanus alſo in Euſebius ſaith, that moſt of their Temples were overthrown by an Earthquake, L. IX. Praepar. Evang. c. 27.

There are thoſe, who by Elohim underſtand nothing but their Princes or Judges, the great Men of the Kingdom, upon whom the Judgment of God was now executed. But another place in this Book, XX. 23. plainly determines it to ſignifie Images.

I am the LORD.] There is no other God but me: as he had ſaid he would make both the Iſraelites and Pharaoh alſo to know, X. 2. XI. 7.

Ver. 13. And the Blood ſhall be to you for a Token.] Or a Sign, by which the Iſraelites were aſſured of Safety and Deliverance from the deſtroying Angel. Of which Token, if we may believe Epiphanius, there was a Memorial preſerved even among the Egyptians themſelves, though they were ignorant of the Original of their own Rites. For at the Aequinox (which was the time of the Paſſover) they mark't their Cattle, and their Trees, and one another, foreign, with red Oker, or ſome ſuch thing, which they fancied would be a Preſervative to them.

p. 198And when I ſee the Blood.] Whereſoever my Angel finds this Blood upon the Door-poſts.

I will paſs over you, &c.] Here is the reaſon of the Name of Peſach, as the Hebrews call it; or Piſcha, or Paſcha, as it is called by the Chaldees: becauſe God ordered his Angel to paſs over, or paſs by the Children of Iſrael, and not to ſmite any body in their Families, when he ſmote every Firſt-born of the Egyptians, v. 23.

Ver. 14. And this day ſhall be unto you for a memorial.] To preſerve in mind God's wonderful Works, which he made to be remembred, CXI Pſal. 4. that is, ordered and diſpoſed things in ſuch a manner, that they ſhould not be forgotten: particularly, by inſtituting a Feſtival Solemnity upon this day, as it here follows.

And you ſhall keep it a Feast to the LORD, &c.] Called the Feaſt of the Paſſover: the Rites of which are all manifeſtly contrived to preſerve a Memory of the Benefits they now received.

An Ordinance for ever.] To the end of that Oeconomy. For it often ſignifies only a long Duration, as XV Deut. 17. And here imports no more, but that they ſhould keep this Ordinance, not only now, but when they came into the Land of Canaan.

Ver. 15. Seven days ſhall ye eat unleavend Bread.] The ſeven days following the Feaſt of the Paſſover, were obſerved as a diſtinct Feſtival, and called The Feast of unleavened Bread, v. 17. becauſe no Bread that had any leaven in it, might be eaten all that time. Which the Jews expound thus: Not that they were bound to eat unleavened Bread all thoſe ſeven days (which was neceſſary only on that Night when the Paſſover was killed) but only not to eat p. 199leavened Bread. That was utterly unlawful; but they might eat Rice, or parched Corn, or any ſuch thing. See Petavius in Epiphan. Haereſ. LXX. N. XI.

At their march indeed out of Egypt, they were forced to eat unleavened Bread (having none elſe to eat) not only for ſeven days, but for a whole month: that is, from the fifteenth of the firſt Month, to the fifteenth and ſixteenth of the next; when God gave them Manna and Quails, XVI. 1, 12, 13. But neceſſity, as I ſaid, compelled them to this; they having nothing elſe to ſupport them in the Wilderneſs during that time; becauſe, through haſte, they were conſtrained to bring their Dough out of Egypt unleavened, v. 39.

Even the first day ye ſhall put leaven out of your Houſes.] Which they ſearched with great diligence the Evening before; that the ſmalleſt Crumb might not be left behind. So their Doctors tell us, particularly Maimonides in his Treatiſe on this Subject. See Buxtorf Synagog. Judaic. c. 17.

That Soul ſhall be cut off from Iſrael.] See concerning this Cereth (or cutting off) which is often mentioned in theſe Books, XVII Gen. 14. Moſt think it a Puniſhment by the Hand of God, and not of Man.

Ver. 16. And in the firſt day there ſhall be an holy Convocation, and in the ſeventh day, &c.] The firſt and the laſt days of the Feast of unleavened Bread were kept holy (the other five were working days) becauſe, as God delivered them from their cruel Bondage in Egypt upon the first day, ſo he overthrew Pharaoh and his Hoſt in the Red-ſea upon the ſeventh.

p. 200No manner of work ſhall be done in them.] No manner of Servile Work. See XXIII Lev. 7, 8.

Save only that which every man must eat, &c.] He that did any other Work, was to be beaten. For they equal theſe days with the Sabbath in this regard; that whatſoever Work was forbidden on the Sabbath, might not be done on any ſuch days as theſe, which they call good days. But they might provide good Cheer on theſe days; though not more than could be eaten. See Buxtorf. Synag. Jud. c. 19. where he ſhows at large what things might be done, and what not on theſe days, according to the Opinion of their Doctors.

Ver. 17. And ye ſhall obſerve the Feast of unleavened Bread, &c.] He repeats it again; becauſe it was a thing of great moment, to have theſe ſeven days obſerved intirely, and not only the Paſſover upon the fourteenth day in the Evening: that they might every year think ſo long of God's great Goodneſs, in delivering them from their miſerable Condition in Egypt, as not to let the ſenſe of ſo ſingular a Benefit ſlip at any time quite out of their Minds.

By an Ordinance for ever.] See v. 14.

Ver. 18. In the first Month, on the fourteenth day of the Month at Even, &c.] The Paſſover was celebrated in the Concluſion of the fourteenth day of this Month; juſt before the beginning of the fifteenth day. For the next Morning, when the Iſraelites, immediately after they had eaten the Lamb, were haſtned out of Egypt, was not part of the fourteenth day, but of the fifteenth: as we read XXXII Numb. 3.

Ʋntil the one and twentieth day of the Month at Even.] That is, for ſeven days (as was ſaid before, v. 15. and again is repeated v. 19.) which began immediately after the eating the Paſchal Lamb, in the p. 201end of the fourteenth day. For if they ſhould be reckoned from the beginning of the fourteenth day, there would be not ſeven, but eight days of unleavened Bread.

Ver. 19. Seven days ſhall there be no Leaven found in your Houſes.] This ſtill makes the Precept ſtricter; that they were not only to abſtain from any thing leavened, but not ſo much as to have it in their Habitations. Accordingly the Jews tell us, of an exact Search which every one was bound to make, with lighted Wax-Candles, leſt it ſhould remain in any Corner or Creviſe of the Houſe. Their Scrupuloſity in this matter is exactly deſcribed by Buxtorf, in his Synag. Jud. cap. 17. p. 394, &c.

Whether he be a ſtranger, &c.] That is, one of another Nation; but had embrac'd the Jewiſh Religion, by receiving Circumciſion. For none elſe were admitted to eat of the Paſſover, v. 48. Such a Perſon was called by the Greeks, a Proſelyte.

Ver. 20. Ye ſhall eat nothing leavened.] This, according to the Jews, explains what follows, in all your Habitations ſhall ye eat unleavened Bread. That is, if they eat any Bread at all, it was to be without leaven. See v. 15. Accordingly, on the day before the Paſſover, they were very buſie in making Cakes, which they call Mazzoth, without any Butter, or Oyl, or ſo much as Salt in them; of meer Water and Flowre. Which being very inſipid, ſome made bold (as their Authors tells us) to add Eggs and Sugar; and ſometimes the Richer ſort made them of meer Almonds; both for the honour of the Feaſt (as they pretended) and for the comfort of ſick and infirm People, as well as to render them more pleaſant. p. 202Yet on the firſt day of the Feaſt, they would eat none of theſe, but only the Bread of Affliction, (as they called it) made meerly of Meal and Water.

Ver. 21. Then Moſes called for all the Elders of Iſrael.] Immediately after he had received the Command from God, he ſummoned them to deliver it to the People, that it might be put in Execution. Concerning Elders, ſee III. 16.

Draw out, and take you a Lamb.] It is thus expounded by Jonathan in his Paraphraſe, Withdraw your hands from the Idols of Egypt, and take a Lamb to your Families, &c. By which it appears, he thought this was oppoſed to the Rites of the Egyptians: but I know not on what ground; for the Iſraelites offered no Sacrifices there.

According to your Families.] See v. 3.

And kill the Paſſover.] It belonged to every Man to do it (as was ſaid v. 6.) and now there was no Prieſt, as yet, ordained: but every Father of a Family exerciſed that Office. I need not mention the manner, after which the Jewiſh Writers ſay it was to be ſlain.

The Paſſover.] The Hebrew word Peſach ſignifies principally, the Angel's paſſing by the Iſraelites when he ſlew the Egyptian Children. From whence it came to ſignifie alſo the Lamb that was offered in memory of this Deliverance; and was a means of it at this time. So it ſignifies here, and in many other places. And likewiſe it ſignifies all the Sacrifices which were wont to accompany this Lamb, and were offered to God with it, at this Feſtival, XVI Deut. 2. And (lastly) the Feaſt it ſelf is called by this Name, XXII Luke 1.

p. 203And here it may be fit to note, that the Lamb being firſt killed in Egypt, it was killed in every Man's Houſe, for they had no Altar there, nor any other place where they had liberty to kill it. But after they came to the Land of Canaan, it was not lawful to Sacrifice it any where, but in the place which God appointed for his Worſhip, XVI Deut. 2. From whence Meimonides concludes, that whatſoever they did with other Sacrifices; yet this could not be offered in the High Places, but only at the Temple. And it is likely they did ſo in the Wilderneſs, the Tabernacle being newly erected at the keeping of the ſecond Paſsover, IX Numb. 5.

Ver. 22. And ye ſhall take a bunch of Hyſop.] So the Leper was to be cleanſed, and the Houſe infected with Leproſie, XIV Lev. 6, 7, 49, 50, &c. and ſo the Prophet David prays to be purged from his ſin, LI Pſal. 9. Whence it is that Heſychius calls this Herb foreign, an Abſterſive and Purging Herb, becauſe it was appointed by the Law of Moſes for this purpoſe; otherwiſe, there is nothing Abſterſive in its Nature.

And dip it in the Blood that is in the Baſon.] The Hebrew word Saph, which is here tranſlated Baſon, is tranſlated Cup in XII Zach. 2. but the LXX. and Vulgar take it to ſignifie the Door, or Threſhold of the Houſe, where ſome ſuppoſe the Lamb was killed. Certain it is, that ſome of the Veſſels of the Sanctuary are called in the Plural Number Sippim and Sippoth, 1 Kings VII. 50. LII Jer. 19. though the Veſſels which received the Blood of the Beaſt at the Altar of Burnt-offerings, are called by another name. See XXVII Exod. 3. There were no ſuch now, and therefore they received the Blood at preſent in a common Baſon or Cup.

p. 204And ſtrike the Lintel, &c.] Or ſprinkle it, as many underſtand it. For there being, as yet, no Altar, the Blood is ordered to be ſprinkled in this manner; having in it ſomething of the Nature of a Propitiation. Becauſe by this ſprinkling of the Blood, God's diſpleaſure was turned away from the Iſraelites, when it fell upon thoſe Houſes where this Blood was not ſeen.

And the two Side-poſts.] See v. 7.

And none of you ſhall go out of the Door of his Houſe.] The deſtroying Angel could have diſcerned an Iſraelite from an Egyptian, though he had met him in the Street: But this was required, to teach them that their Safety conſiſted, in being under the protection of the Blood of this Lamb, which was ſhed to ſave their Blood from being ſpilt. Thus in the Flood there was no Safety but in the Ark: nor could Rahab have been ſaved, when Jericho was deſtroyed, out of the Houſe where the ſcarlet thred was tied.

Ʋntil the Morning.] When they were importuned by the Egyptians very early (not long after Midnight, v. 31, &c.) to be gone with all they had, out of their Country.

Ver. 32. For the LODR will paſs through to ſmite the Egyptians.] As he had threatned v. 12. For he rehearſes to the Elders what God had told him.

And he ſeeth the Blood, &c. the LORD ſhall paſs over the Door, &c.] So he had promiſed before, v. 13. Maimonides, being of the Opinion that the Zabij and other Idolaters abhorr'd the killing of ſuch Creatures, thinks that God ordained this killing of the Lamb, &c. both to purge the Minds of the Jews from ſuch falſe Opinions, and make profeſſion of the contrary; p. 205and to perſwade Men that that Action which they accounted deadly, preſerved from Death; according to theſe words, The LORD ſhall paſs over the Door, &c. P. III. More Nevoch. c. 46.

Ver. 24. And ye ſhall obſerve this thing, &c.] Keep this Feaſt, by Sacrificing a Lamb, and eating no leavened Bread: though ſome of the Ceremonies wherewith it was now obſerved, in after times were not neceſſary.

Ver. 25. When you be come to the Land, which the LORD ſhall give you, &c.] This Deliverance is not to be forgotten when God hath given you reſt, in the Land he hath promiſed you. But there you are moſt carefully to preſerve the memory of it, by keeping this Feaſt every year. And indeed, moſt think they were not bound to keep it till they came thither: but what they did in the Wilderneſs the next year, was by a ſpecial Direction, not by virtue of the Command in this Chapter, IX Numb. 1, 2, &c.

Ye ſhall keep this Service.] In all things, except what was proper and peculiar to their coming out of Egypt.

Ver. 26. When your Children ſhall ſay unto you, What mean you by this Service?] When Children were Twelve years old, their Parents were bound to bring them to the Temple; where, ſeeing what was done at this Feſtival, they would be apt to enquire into the meaning of it. At every Feaſt alſo of the Paſſover, the eldeſt Perſon at the Table inſtructed all the younger ſort, that were there preſent, in the reaſon of this Inſtitution, rehearſing theſe very words, as Conradus Pellicanus obſerves; This is the Sacrifice of the Paſſover, in remembrance that the LORD paſſed over the Houſes of the Children of Iſrael in Egypt, when p. 206he ſmote the Egyptians and delivered our Houſes.

Ver. 27. It is the Sacrifice of the LORD's Paſſover.] Or, the Sacrifice of the Paſſover to the LORD: i.e. in honour of the LORD, who paſſed over the Iſraclites, when he ſmote the Egyptians. It is frequently called by the Name of a Sacrifice, XXIII. 18. XXXIV. 25. XVI Deut. 4, 5, 6. and it is call'd Corban; which is a Name given only to thoſe things, which were brought to be offered up to God. See IX Numb. 13. where, as it is called Corban, ſo the ſame word is uſed for bringing it, which is commonly uſed about other Sacrifices. And it further appears to have been properly a Sacrifice, by the Rites belonging to it: For the Blood of it was ſprinkled by the Prieſts, 2 Chron. XXX. 16. XXXV. 11. Which, though it could not de done here, becauſe they had no Altar in Egypt; yet the Poſts of their Houſes (as I obſerved before) were ſprinkled with it; and it had an effect accordingly.

And the People.] To whom the Elders (v.21.) reported theſe things from Moſes.

Bowed the Head and worſhipped.] Expreſſed their belief of what Moſes had ſaid; and humbly acknowledge God's goodneſs to them.

Ver. 28. And the Children of Iſrael went away.] To their ſeveral Habitations.

And did as the LORD had commanded Moſes and Aaron.] (v. 1.) They kept the Paſſover.

So did they.] According to all the fore-named Rites belonging to it.

Ver. 29. And it came to paſs that at Midnight the LORD ſmote, &c.] According to the fore-going threatning, XI. 4, 5. See there.

p. 207The Captive that was in the Dungeon.] The Pit or Hole under Ground. For the Hebrew ſignifies the loweſt part of the Priſon. See XI. 5.

Ver. 30. And Pharaoh roſe up in the Night, he and all his Servants, and all the Egyptians.] I ſuppoſe the Angel made a great noiſe when he came to give the blow; which made the Egyptians ſtart out of their ſleep, and behold the Calamity which was come upon them. Or perhaps the Firſt-born gave ſuch a lamentable Shriek, when they were ſtruck, that it awakned the whole Family.

And there was a great cry in Egypt.] It is no improbable Conjecture, which was made a great while ago by Fortunatus Seacchus in his Myrothec. Ebaeochriſm, L. I. c. 6. that the Solemn Feaſt among the Egyptians, wherein they went about with Candles in the Night, ſeeking for Oſiris with Tears and great Lamentations, took its Original from Pharaoh's riſing up out of his Bed at Midnight, and all the Egyptians with him; who lighting Candles, and finding their Children dead, bewailed them with loud Cries. And it is not unreaſonable to think, as he doth, that Pharaoh's eldeſt Son, who was now ſlain, had the Name of Oſiris: whoſe ſudden Death by this ſtroke, all Poſterity lamented in one Night of the year. Which was when the Moon was at full, as he obſerves out of Apuleius: which ſtill confirms this Conjecture, it being at a full Moon when this Slaughter was made, and the Iſraelites delivered out of Egypt.

For there was not an Houſe, where there was not one dead.] If there were any Children in it.

Ver. 31. And he called for Moſes and Aaron.] By ſome of his Servants whom he ſent to them; as v. 33. ſeems to ſignifie.

p. 208By Night.] He durſt not ſtay till the next Morning, for fear he ſhould have been cut off alſo before that time.

And ſaid, Riſe up.] One would think by this that they found them ſleeping ſecurely in their Beds, when this deadly blow was given to the Egyptians.

And get you forth from amongst my People, both you and the Children of Iſrael, &c.] For he was ſorely afraid, if they ſtaid any longer, they would bring ſome greater Miſchief upon him.

Go, ſerve the LORD, as ye have ſaid.] He had ſeveral times made this Conceſſion; but was never ſo much in earneſt as now.

Ver. 32. Alſo take your Flocks and your Herds, &c.] Though his heart had been often hardned, yet this Slaughter of all their Firſt-born made ſuch a deep impreſſion upon him, that he comes fully up to their Terms, yielding for the preſent to all they had deſired; though he did not continue conſtant in this mind, but ſoon revolted.

And bleſs me alſo.] Pray for me, as the Chaldee tranſlates it.

Ver. 33. And the Egyptians were urgent upon the People.] They that brought from Pharaoh a grant of all the Iſraelites deſired (and others alſo who had loſt their Children) preſſed very hard upon them to accept it, and that with all ſpeed: not out of love to the Iſraelites, but for fear they ſhould periſh themſelves, if they did not leave their Country. Pharaoh eſpecially, ſeeing his Firſt-born, the Heir of his Crown, ſtruck ſuddenly dead, had reaſon to conclude the next blow would be at his own Life.

p. 209To ſend them out of the Land of Egypt.] This ſhows they were not meerly diſmiſſed, but intreated, nay importuned to depart. Such a change had this Slaughter, and the general Outcry that followed upon it, made in their hearts.

In haſte.] They that were unwilling before to hearken to the Iſraelites Petition, now make their Petitions to them: and were ſo glad to be rid of them, that they would not ſuffer them to delay their departure: Nay, made a Golden-bridge (as we ſpeak) for their ſpeedy paſſage out of Egypt, v. 35, 36.

For they ſaid, we be all dead men.] They were deſirous the Iſraelites ſhould enjoy their Liberty, rather than loſe their own Lives.

Ver. 34. And the People took their Dough, before it was leavened.] They ſeem to have newly mixed their Flowre and Water together, and kneaded it into a Paſte or Dough, as we tranſlate it; but had not put any leaven into it; nor had time to make it into Cakes, and bake them.

Their kneading-troughs.] The Hebrew word comprehends both the Dough, and the Thing wherein it was contained: which in VIII. 3. we tranſlate Ovens, and here Kneading-troughs, in which their Dough was carried.

Being bound up in their Clothes.] The Hebrew word for Clothes, ſignifies any thing that covers another; or, wherein it is wrapt: as the Dough was in Linnenclothes, it is moſt likely, (for that is uſual) to keep it from the cold Air, which was ſharp in the Night, and would have hindred its riſing.

On their ſhoulders.] For we do not read of any Wagons or Horſes they had, for the Carriage of their Goods out of Egypt.

p. 210Ver. 35. And the Children of Iſrael did according to the word of Moſes.] Who had commanded them from God, to do as it here follows, (XI. 1, 2.) which was their warrant, and juſtified the Fact.

And they borrowed of the Egyptians, &c.] So moſt underſtand it: though ſome think it was a free gift which the Egyptians beſtowed upon them; when they were very deſirous (as we read before) to have them gone out of their Country; which made them not only intreat, but hire them to depart. So Jacobus Capellus ad A.M. 2503. They that had denied them leave to go away for a few days (ſaith he) now preſs them to depart with all ſpeed; quin & praecibus Iſraelitas demulcent, ac donis onerant Egyptii. See III. 23. But it is commonly thought, that the Egyptians imagined the Iſraelites only deſired to appear as well adorned as they could before their God, at the great Feaſt they were to hold in the Wilderneſs: and ſo readily lent them theſe Jewels and ſine Clothes to deck themſelves withal; which they hoped would be reſtored to them again as ſoon as the Sacriſice was over.

Ver. 36. And the LORD gave the People favour, &c.] As he had promiſed III. 21. and ſee XI. 3.

So that they lent them ſuch things as they required.] Though the Men borrowed as well as the Women, (XI. 3.) yet the Women are only mentioned, III. 23. becauſe they borrowed moſt: and the Women and Maidens of Egypt might be the more willing to beſtow their Jewels and Earings upon them, that they might woo their Husbands, Children and Relations to be gone with all ſpeed.

p. 211And they ſpoiled the Egyptians.] God hath a Supream Right to all things; and there was a juſt cauſe why he ſhould transfer the Right of the Egyptians unto the Iſraelites. See XI. 2. Unto which add this Story, which is told in the Gemara of the Sanhedrin; that in the time of Alexander the Great, the Egyptians brought an Action againſt the Iſraelites, deſiring they might have the Land of Canaan, in ſatisfaction for all that they borrowed of them when they went out of Egypt. To which Gibeah ben Koſam, who was Advocate for the Jews, replyed, That before they made this Demand, they muſt prove what they alledged, that the Iſraelites borrowed any thing of their Anceſtors. Unto which the Egyptians thought it ſufficient to ſay, That they found it Recorded in their own Books; mentioning this place. Well then, ſaid the Advocate, look into the ſame Book, and you will find the Children of Iſrael lived four hundred and thirty years in Egypt: pay us for all the labour and toil of ſo many Thouſand People as you imployed all that time, and we will reſtore what we borrowed. To which they had not a word to anſwer. Tertullian mentions ſuch a Controverſie, or Plea, between the two Nations, L. II. adverſ. Marcion. where he relates this from an ancient Tradition. See Mr. Selden, L. VII. de Jure Nat. & Gent. c. 8. Beſides this, it is not impertinent to obſerve, that the Egyptians were declared Enemies to the Jews: now it is not unlawful to ſpoil an Enemy; nor ought this, upon that account, to be called a Theſt. This reaſon Clemens Alexandrinus joyns to the former; See L. I. Stromat. p. 345. D. But no body, I think, hath expreſſed this in better words, and more full of ſenſe, than our famous Dr. Jackſon, Book X. upon the Creed, Chap. 40. where p. 212conſidering God, as become the King of this People, in a proper and peculiar manner; and conſidering alſo, what unſufferable wrongs the King and People of Egypt had done unto this People of God, who were now become his peculiar Subjects, or Proprietary Leiges; he concludes that this Fact, even by the Courſe of Human Law, or Law of Nations, was more juſtifiable, than Royal Grants of Letters of Mart, or other like Remedies, are, againſt ſuch other Nations as have wrong'd their Subjects, or ſuffered them to be wrong'd by any under their Command, without Reſtitution, when they ſolemnly or by way of Embaſſy demanded it. In ſhort, whatſoever the Hebrew Women took from the Egyptians, they took and poſſeſſed, by the Law of Repriſal: that is, by virtue of a Special Warrant granted, by the LORD himſelf, as he was now become, in Special, not only the God of his People, but their King.

Ver. 36. And the Children of Iſrael journeyed from Rameſes.] Whether this were a City or a Country, the Iſraelites ſeem in this place to have made a general Rendevouz (as we now ſpeak) it being well known to them; for they were thereabout firſt planted, XLVII Gen. 11.

Ʋnto Succoth.] This day being the fifteenth of Niſan, they began to keep the Feaſt of Unleavened Bread at this place; called Succoth from the Booths or Tents which were here firſt erected (no Houſes being there) wherein they continued while they lived in the Wilderneſs; and many preferred them before Houſes, when they came to Canaan. Whence we read, ſo often, ſuch Expreſſions as theſe, To thy Tents, O Iſrael, or, They went every Man to his Tent.

p. 213It is an idle fancy of R. Solomon upon this place, that they travelled this day an CXX. miles, and that in an hour, becauſe it is ſaid XIX. 4. that God carried them on Eagles wings. Some will have this place called Succoth, becauſe the Cloud of Glory began here firſt to overſpread them.

About ſix hundred thouſand on foot that were Men.] i. e. Were Twenty years old and upward; all fit for War.

Beſides Children.] If we reckon all under Twenty years of Age, with all the Women and old Men, there could not be leſs than fifteen hundred thouſand perſons. A vaſt increaſe in the ſpace of a little more than two hundred years, from LXX. Perſons that went down into Egypt.

Ver. 38. And a mixed multitude went up alſo with them.] Some think theſe were only a Rabble, that marcht along with them; imagining they would return at three days end. Which when they ſaw they did not, they began to mutiny, and quarrelled with Moſes, &c. as the Author of Dibre Hajamim tells the Story. Others think that many Iſraelites had made Marriages with the Egyptians (as ſome it is plain did, XXIV Lev. 10.) who now accompanied them at their Departure, being loth to leave their Relations. But it is moſt probable they were Proſelytes of the Gate (as the Jews call them) who had renounced Idolatry, but were not entred into the Covenant, by being Circumciſed. See Selden L. I. de Synedriis, c. 3. It is uncertain what number there was of theſe; but it appears they were a multitude.

And Flocks and Herds and very much Cattle.] Some of which perhaps belonged to the mixed Multitude: for they among the Egyptians that feared the LORD's p. 214word, preſerved their Cattle from the ſtroke of the Hail, which deſtroyed all that was in the Field, IX. 20.

Ver. 39. And they baked.] When they came to Succoth.

Ʋnleavened Cakes, &c.] The Scripture often mentions ſuch Bread, XVIII Gen. 6. XI Numb. 8. 1 Kings XVII. 12. for it was not leavened. They could not ſtay till it was leavened; being thruſt out in haſte as they were preparing it, v. 33. which doth not ſignifie that they put Leaven to it, when they came to Succoth (as Grotius underſtands it) for that was inconſiſtent with the Feast of Ʋnleavened Bread; which they were commanded to keep, v. 15. and which it is reaſonable to ſuppoſe they now obſerved, as well as killed and eat the Paſchal Lamb, v. 6, 28.

Neither had they prepared themſelves any victuals.] This juſtifies what I obſerved upon v. 15. that they lived a whole Month upon unleavened Bread, till God ſent them Manna to eat.

Ver. 40. Now the ſojourning.] So the Hebrew word Moſhab moſt certainly ſignifies; not meerly dwelling (as the Vulgar Latine renders it) but dwelling like Strangers, who are not in their own Country. Thus Abraham is ſaid to ſojourn, XX Gen. 1. and Iſaac and Jacob, XXVIII. 4. And therefore, whereas the Roman Copy of the LXX. reads here foreign, the habitation, the Alezandrian Copy hath foreign, the perigrination or ſojourning, as we well tranſlate it.

Of the Children of Iſrael.] Theſe words comprehend their Fathers, Abraham, Iſaac and Jacob; as is evident from hence: that otherwiſe Iſrael himſelf ſhould not be included in this ſojourning; who was the p. 215Perſon that brought them into Egypt, and lived there, with his Family, ſeventeen years. Nor is any thing more ordinary in Scripture, than under the Name of the Father to comprehend all his Poſterity; and likewiſe, when the Poſterity is only mentioned to intend alſo their Fathers: there being ſuch a near Union between Parents and Children, that they are conſidered as one Perſon, XXVI Deut. 5, 9. X Judg. 11, 12. XII Hoſea 4. and many other places. And therefore the Samaritan Copy here rightly reads, The Habitation of the Children of Iſrael, and of their Fathers, &c. Which is not to be taken for a Tranſlation of theſe words, but an Interpretation. And ſo ſome Copies of the LXX. had it, as St. Auſtin obſerves, anciently; and Druſius lately mentions an Edition, wherein it was thus paraphraſed, foreign, they and their Fathers.

Who dwelt in Egypt.] Here alſo the Samaritan Copy hath it (as an Explication, no doubt, not a literal Tranſlation) who dwelt in the Land of Canaan and in Egypt. And ſo the Vatican Edition of the LXX. The Habitation of the Children of Iſrael, which dwelt in the Land of Egypt and in Canaan. Which is no late Addition, but was in ancient Copies; for Aben Ezra teſtifies, in his Commentary on this place, that they thus explained it, Which dwelt in Egypt and in other Countries: as Druſius obſerves in his Quaeſita per Epiſtolam 51.

Was four hundred years.] That is, from the time of Abraham's coming from Charran into the Land of Canaan (when this ſojourning began) till their going out of Egypt, was juſt four hundred and thirty years. For from Abraham's coming to ſojourn in Canaan, to the birth of Iſaac, was twenty five years; and Iſaac p. 216was ſixty years old when he begat Jacob; who was an hundred and thirty years old when he went down into Egypt: which Numbers put together, make two hundred and fifteen years. And from his Families coming into Egypt, till their departure, was juſt as many more. Which agrees perfectly with what the Apoſtle ſaith, that the Promiſe made by God to Abraham and his Seed, could not be made void by the Law, which was four hundred and thirty years after, III Galat. 16, 17. How the firſt Promiſe made to Abraham was, when God bad him go to Canaan, XII Gen. 3. See XV Gen. 13. There are ſome indeed that reckon their ſtay in Egypt, to have been only two hundred and ten years; and then they took in the five years Abraham ſtay'd at Charran, after he left Ʋr of the Chaldees, to make up theſe four hundred and thirty years: of which Opinion is Druſius, in the place above mentioned. But Joſephus ſaith expreſly, that they departed out of Egypt, foreign, Two hundred and fifty years after Jacob came into it, L. II. Antiq. c. 5.

All the Difficulties that have been raiſed by Commentators in the Expoſition of theſe words, are avoided by this Interpretation. If we admit, that is, only theſe two Synechdoche's (the figure of part for the whole) first, that under the Name of the Children of Iſrael, is comprehended Iſrael himſelf, with his Father and Grandfather: and ſecondly, that their ſojourning comprehends the whole time that this Nation dwelt in a Land that was not theirs; half of which time, at leaſt, was ſpent in Egypt. See Guil. Vorſtius in his Notes upon Tzemach David, p. 200. & 205. Ludov. Capellus Chron. Sacra. p. 135. But eſpecially our moſt Learned Primate Ʋſher, Chron. Sacr. c. 8. where p. 217he largely confutes the contrary Opinion; which if any one deſire to ſee defended, I know none that hath done it better than Gerhardus J. Voſſius, in his Iſagogue Chronologica Diſſert. VII. c. 1, &c. where he fairly repreſents the Arguments on both ſides; but inclines himſelf to think the Children of Iſrael dwelt CCCCXXX years in Egypt; and indeavours to anſwer thoſe who aſſert that Interpretation which I have given, Cap. 12. But acknowledges ingenuouſly (Cap. 6.) that it is the ſenſe, not only of the ancient Jews, but of the ancient Chriſtians, (ſuch as Euſebius, Epiphanius, and St. Chryſoſtom among the Greeks, and St. Hierom, St. Auſtin, &c. among the Latines) and of a vaſt number of later Writers.

Ver. 41. And it came to paſs, at the end of the four hundred and thirty years.] Theſe years (ſays St. Hierom in III Galat.) are to be computed, ab eo tempore, quo Deus ad Abrahamum locutus est, &c. from the time, when God ſaid to Abraham, In thy Seed ſhall all Nations be bleſſed, i. e. when he went firſt to Canaan.

Even the ſelf ſame day it came to paſs.]. They all went out on one day; or, they went out that very day four hundred and thirty years, after Abraham came to Canaan. So faithful was God in his Promiſe to his faithful Servant.

That all the Hoſts of the LORD, &c.] So they are called, for the LORD was become their King (as I obſerved III. 10.) and now led them forth as their Captain General. And this word Hoſts imports that they went out not confuſedly, but in good order, (See XIII. 18.) which is the more wonderful; there being ſuch a vaſt number of them (v. 37, 38.) that one would think they could not ſo ſoon get together, p. 218eſpecially in any order. But Joſephus hath well reſolved this; That Moſes, having notice of God's Intentions ſome days before, (See v. 1.) had diſpoſed them for their Departure, foreign, and diſtributing them into ſeveral Companies, had appointed them the place of general Rendevouz, as we now ſpeak: or at leaſt directed who ſhould march firſt, and what order they ſhould obſerve, that they might not hinder one another in their March.

Ver. 42. It is a Night to be much obſerved.] In the Hebrew (as the Margin notes) a Night of Obſervations. That is, a very remarkable Night; or a Night in which there were many Precepts to be obſerved, as ſome will have it. Or, as Conradus Pellicanus, a Night in which the LORD, after a ſpecial manner, watched over the Children of Iſrael. For which reaſon the Jews expect their Meſſiah to come in this Night; fooliſhly imagining he will then find them all moſt ready to follow him to Jeruſalem. For they have now corrupted an ancient Tradition, which (I obſerved before v. 6.) was remarkably fulfilled in our Saviour's ſuffering that very Evening, when the Paſchal Lamb was killed, and the Children of Iſrael redeemed from the Egyptian Bondage.

Ʋnto the LORD.] In honour of him, who had graciouſly begun to fulfil his Promiſe made to their Fore-fathers, VI. 2, 3, 4.

This is that Night of the LORD, &c.] Which God hath commanded to be obſerved; becauſe they came out at that Seaſon (XVI Dent. 6.) under his Conduct from the Egyptian Bondage. Or, it may be called that Night of the LORD, becauſe his Power and Mercy and Faithfulneſs to his Promiſes ſo ſignally appeared that Night.

p. 219Ver. 43. And the LORD ſaid unto Moſes and Aaron.] At the ſame time, I ſuppoſe, that he inſtituted the Paſſover, (v. 1.) he added this Caution about it.

This is the Ordinance of the Paſſover.] A further Rule to be obſerved at this Feaſt.

There ſhall no Stranger eat thereof.] Several of the Jewiſh Doctors, by the Son of a Stranger, underſtand an Apoſtate from the Religion of Iſrael to ſtrange Worſhip, i. e. Idolatry; as Mr. Selden obſerves, L. I. de Synedr. c. 12. p. 479. But it is not to be ſo reſtrained, as appears from the next Verſe: which is a further Explication of this. Wherein he ordains, that no Man who did not embrace their Faith and Religion, ſhould eat of the Paſſover, though he was a Proſelyte ſo far, as to be permitted to live among them. For this being a Commemoration of the great Deliverance beſtowed upon the Iſraelites, none but they were to partake of it; unleſs they would be Circumciſed, and thereby come into the Covenant made with Abraham. Which gave them a title to all the Priviledges of his Children; and obliged them, as well as the Natural Iſraelites, to give Publick Thanks for this Work of their Redemption from Egyptian Bondage; to Worſhip and Serve their God according as he directed.

Ver. 44. And every Man-ſervant that is bought for money.] As many were in thoſe Times and Countries; who became their Maſters proper Goods, as much as their Cattle.

When thou hast Circumciſed him, then ſhall he eat thereof.] He was not to be Circumciſed againſt his Will: but if he refuſed, after a years trial (as Maimonides expounds it) to receive Circumciſion, his p. 220Maſter was to ſell him again. For it is very unreaſonable to think, that he was to be compelled to be Circumciſed, as thoſe Hebrew Doctors ſeem to underſtand it, who ſay, That both Maſter and Servant were forbid to eat of it, till the Servant was Circumciſed. See Selden, L. II. de Synedr. c. 1. Where he ſhows at large, that, according to the Hebrew Doctors, no Man was to be admitted a Proſelyte, to partake of the Paſchal Lamb, unleſs his whole Family was Circumciſed with him; both Children and Servants.

Ver. 45. A Foreigner.] The Hebrew word Toſchab literally ſignifies a Dweller or Inhabitant: by which Name thoſe pious Gentiles were called who renounced Idolatry, though they did not embrace the Jewiſh Religion; becauſe they were permitted to ſettle among them, and dwell in their Country, which was not allowed to other Foreigners, who continued Idolaters. See Selden, L. II. de Jure N. & G. c. 3. &c. 5. Where he obſerves Maimonides makes this Exception, That no ſuch Perſons might dwell in Jeruſalem, becauſe of the ſingular Holineſs of that City; but any where elſe they might, with the Profeſſion of Judaiſm.

And no hired Servant.] Some of them were Servants to the Jews, and ſo dwelt in the ſame Houſe with them; and were called Hirelings when they bound themſelves to ſerve their Maſters for three years: as the Jews gather from XVI Iſa. 14.

Ver. 46. In one Houſe ſhall it be eaten, &c.] In the firſt Night wherein this Sacrifice was ſlain, they were enjoyned not to ſtir out of Doors, v. 22. and therefore not to carry forth ought of the Fleſh abroad into another Houſe. Beſides, they were in ſuch haſte, that they had no time to ſend Meſſengers from one Houſe p. 221to another; which Maimonides makes the ground of this Precept, More Nev. P. III. c. 46. In after-times alſo, that Law being in force (v. 4.) that leſſer Houſholds, who had not Company enough to eat the Lamb up, ſhould joyn with ſome other; it is here explain'd that, for maintenance of Friendly Society, they ſhould not divide the Lamb, and carry half of it to another Houſe, but all meet together in one, and feaſt upon it. Which the ancient Fathers looked upon, as a Figure of the Unity of the Church of Chriſt.

This ſeems to be the moſt natural Interpretation, that it ſhould be eaten under one Roof. But R. Simeon ſaith, That God only bound them, to eat in one Company or Society, not in two; but it was lawful for that Family or Society to eat it in two places, if they pleaſed, Halicoth Olam, P. IV. Sect. 3.

Neither ſhall ye break a Bone thereof.] The Jews fancy, this Law doth not ſpeak of the leſſer Bones; but only of thoſe in which there was ſome Marrow. So Maimonides in his Treatiſe on this Subject, c. 10. ſect. 1. And indeed, being eaten in haſte, they could not have time to break the Bones, and ſuck out the Marrow: which in the place before-named (in his More Nevochim) he makes the Foundation of this Precept: Which was exactly fulfilled in the true Paſchal Lamb, of which this was a Figure, when he was offered for us, as St. John obſerves, XIX. 33, 36.

Ver. 47. All the Congregation of Iſrael ſhall keep it.] Women and Children, as well as Men. In after times indeed, only Men were bound to come up at the three Feaſts, XXIII. 17. XXXIV. 23. XVI Deut. 16. But devout People were wont to carry up their Wives and Children with them, as appears by Elkanah, 1 Sam. p. 222I., 3, 4. and by Joſeph, who went up with the Bleſſed Virgin, II Luke 41. And that place in Samuel informs us, that their Sons and Daughters did eat of the Sacrifice.

Ver. 48. When a Stranger ſhall ſojourn with thee, and will keep the Paſſover, &c.] See v. 43, 44.

No uncircumciſed Perſon ſhall eat thereof.] Which is the reaſon, ſome have thought, why they obſerved no Paſſover, as far as we can ſind, after that in the very next year that followed their coming out of Egypt; becauſe they were generally Uncircumciſed. But this ſeems to relate to Men of another Nation; who though they were not admitted to eat of the Lamb, unleſs they received Circumciſion; yet having renounced Idolatry, the Jews ſay they might eat of the unleavened Bread, and of the bitter Herbs.

Ver. 49. One Law ſhall be to him that is home-born, &c.] Nothing could be more equal than this, that no Man ſhould enjoy this Priviledge, who was not of their Religion: but whoſoever embraced it ſhould partake of the ſame Benefits.

Ver. 50. Thus did all the Children of Iſrael.] They kept this Paſſover; and afterwards another, by a ſpecial direction IX Numb. but afterward, during their ſtay in the Wilderneſs, they ſeem to have omitted it; becauſe they omitted Circumciſion, without which (v. 48.) they were not capable to partake of it.

As the LORD commanded Moſes and Aaron, ſo did they.] Obſerved it according to all the Rites here enjoyned: though in future Ages ſeveral of them were omitted, as peculiar to this time.

Ver. 51. And it came to paſs the ſelf ſame day, &c.] On the day after they celebrated the Paſſover, they began their March out of Egypt. Which was a thing p. 223ſo notorious, that the memory of it was preſerved in Nations far diſtant from them: though the Story was much corrupted, for want of the Knowledge of theſe Sacred Records. For Strabo mentions it, (to name no more) but ſaith the Report was, that the Jews were deſcended from the Egyptians, (which might be believed by Strangers, becauſe they dwelt ſo long in that Country) and that Moſes was an Egyptian Prieſt, who had a certain part of that Country; but being diſſatisſied with the preſent ſtate of things, forſook it, and many Worſhippers of God (foreign) followed him. For he affirmed and taught that the Egyptians had not right Conceptions, who likened God to wild Beaſts and Cattle: nor did the Aſricans or Greeks conceive of him better, who repreſented him like to Men: foreign For there is but this one only God, that which comprehends us all, and the Earth and the Sea, which we call Heaven, and the World, &c. In which words, he makes Moſes not ſo fooliſh as the Egyptians and other Nations, but attributes a ſenſleſs Opinion to him, (that the World, which we ſee, is God) if this be the right reading of his words. But I rather think the place is corrupted, and it ſhould be, foreign, &c. For this is Moſes his true Opinion, with which he begins his Books, that he only is God who made the Heaven and the Earth. And this perfectly agrees with what follows in Strabo, That no Image can be made of this God, and therefore a Temple without any Image muſt be erected to him, &c. Which is not true, if we take the viſible World to be God; for the Image of the Heaven and the Earth p. 224may be made, as well as of a Man or a Beaſt. However, it is true which he adds, That Moſes perſwaded many good Men, and brought them into that Country, where Jeruſalem is the chief City; where they lived a long time happily, foreign, doing juſtly, and being ſincerely Religious. Which is a notable Teſtimony from a Pagan, to be noted aureis literis, with Letters of Gold, as Caſaubon ſpeaks in his Annotations on this place, L. XVI. p. 760, 761.