Comentario crítico, práctico y explicativo sobre el Antiguo y el Nuevo Testamento, por Robert Jamieson, A. R. Fausset y David Brown

Pharaoh called for Moses, . . . Go ye, sacrifice to your God in the land, &c.--Between impatient anxiety to be freed from this scourge and a reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency; he proposed to let them free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement; he stated a most valid reason to show the danger of it, and the king having yielded so far as to allow them a brief holiday across the border, annexed to this concession a request that Moses would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, like a bent bow, sprang back to its wonted obduracy, and, regardless of his promise, he refused to let the people depart.

Next: Exodus Chapter 9

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 9

Source page: exo009.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 9

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 9

Exodus 9:3

exo 9:3

MURRAIN OF BEASTS. (Exo 9:1-7)

Behold, the hand of the Lord is upon thy cattle--A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jer 12:4).

Exodus 9:6

exo 9:6

all the cattle of Egypt died--not absolutely every beast, for we find (Exo 9:19, Exo 9:21) that there were still some left; but a great many died of each herd--the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.

Exodus 9:7

exo 9:7

Pharaoh sent . . . there was not one of the cattle of the Israelites dead--The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.

Exodus 9:8

exo 9:8

PLAGUE OF BOILS. (Exo 9:8-17)

Take to you handfuls of ashes, &c.--The next plague assailed the persons of the Egyptians, and it appeared in the form of ulcerous eruptions upon the skin and flesh (Lev 13:20; Kg2 20:7; Job 2:7). That this epidemic did not arise from natural causes was evident from its taking effect from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who, "when they pronounce an imprecation on an individual, a village, or a country, take the ashes of cows' dung (that is, from a common fire) and throw them in the air, saying to the objects of their displeasure, such a sickness or such a curse shall come upon you" [ROBERTS].

Exodus 9:10

exo 9:10

Moses took ashes from the furnace--Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [Deu 4:20; Kg1 8:51; Jer 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.

Exodus 9:18

exo 9:18

PLAGUE OF HAIL. (Exo. 9:18-35)

I will cause it to rain a very grievous hail, &c.--The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.

such as hath not been in Egypt--In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March--hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.

Exodus 9:20

exo 9:20

He that feared the word of the Lord . . . regarded not, &c.--Due premonition, it appears, had been publicly given of the impending tempest--the cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all--people and cattle--which, in neglect of the warning, had been left in the fields, as well as of all vegetation [Exo 9:25]. It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects; and to enhance the wonder, not a trace of any storm was found in Goshen [Exo 9:26].

Exodus 9:27

exo 9:27

Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned--This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.

Exodus 9:31

exo 9:31

the flax and the barley was smitten, &c.--The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence the flax must have been "bolled"--that is, risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye (properly, spelt) in April.

Next: Exodus Chapter 10

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 10

Source page: exo010.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 10

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 10

Exodus 10:1

exo 10:1

PLAGUE OF LOCUSTS. (Exo. 10:1-20)

show these my signs, &c.--Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.

Exodus 10:2

exo 10:2

And that thou mayest tell . . . of thy son, and of thy son's son, &c.--There was a further and higher reason for the infliction of those awful judgments, namely, that the knowledge of them there, and the permanent record of them still, might furnish a salutary and impressive lesson to the Church down to the latest ages. Worldly historians might have described them as extraordinary occurrences that marked this era of Moses in ancient Egypt. But we are taught to trace them to their cause: the judgments of divine wrath on a grossly idolatrous king and nation.

Exodus 10:4

exo 10:4

to-morrow will I bring the locusts--Moses was commissioned to renew the request, so often made and denied, with an assurance that an unfavorable answer would be followed on the morrow by an invasion of locusts. This species of insect resembles a large, spotted, red and black, double-winged grasshopper, about three inches or less in length, with the two hind legs working like hinged springs of immense strength and elasticity. Perhaps no more terrible scourge was ever brought on a land than those voracious insects, which fly in such countless numbers as to darken the land which they infest; and on whatever place they alight, they convert it into a waste and barren desert, stripping the ground of its verdure, the trees of their leaves and bark, and producing in a few hours a degree of desolation which it requires the lapse of years to repair.

Exodus 10:7

exo 10:7

Pharaoh's servants said--Many of his courtiers must have suffered serious losses from the late visitations, and the prospect of such a calamity as that which was threatened and the magnitude of which former experience enabled them to realize, led them to make a strong remonstrance with the king. Finding himself not seconded by his counsellors in his continued resistance, he recalled Moses and Aaron, and having expressed his consent to their departure, inquired who were to go. The prompt and decisive reply, "all," neither man nor beast shall remain, raised a storm of indignant fury in the breast of the proud king. He would permit the grown-up men to go away; but no other terms would be listened to.

Exodus 10:11

exo 10:11

they were driven out from Pharaoh's presence--In the East, when a person of authority and rank feels annoyed by a petition which he is unwilling to grant, he makes a signal to his attendants, who rush forward and, seizing the obnoxious suppliant by the neck, drag him out of the chamber with violent haste. Of such a character was the impassioned scene in the court of Egypt when the king had wrought himself into such a fit of uncontrollable fury as to treat ignominiously the two venerable representatives of the Hebrew people.

Exodus 10:13

exo 10:13

the Lord brought an east wind--The rod of Moses was again raised, and the locusts came. They are natives of the desert and are only brought by an east wind into Egypt, where they sometimes come in sun-obscuring clouds, destroying in a few days every green blade in the track they traverse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming invasion. Egypt has often suffered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexampled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessing his sin, implored the intercession of Moses, who entreated the Lord, and a "mighty strong west wind took away the locusts."

Exodus 10:21

exo 10:21

PLAGUE OF DARKNESS. (Exo 10:21-29)

Stretch out thine hand toward heaven, that there may be darkness--Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [HENGSTENBERG]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.

Exodus 10:24

exo 10:24

Pharaoh called unto Moses, and said, Go ye, serve the Lord--Terrified by the preternatural darkness, the stubborn king relents, and proposes another compromise--the flocks and herds to be left as hostages for their return. But the crisis is approaching, and Moses insists on every iota of his demand. The cattle would be needed for sacrifice--how many or how few could not be known till their arrival at the scene of religious observance. But the emancipation of Israel from Egyptian bondage was to be complete.

Exodus 10:28

exo 10:28

Pharaoh said, . . . Get thee from me--The calm firmness of Moses provoked the tyrant. Frantic with disappointment and rage, with offended and desperate malice, he ordered him from his presence and forbade him ever to return.

Exodus 10:29

exo 10:29

Moses said, Thou hast spoken well.

Next: Exodus Chapter 11

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 11

Source page: exo011.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 11

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 11

Exodus 11:1

exo 11:1

DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)

the Lord said--rather, "had said unto Moses." It may be inferred, therefore, that he had been apprised that the crisis had now arrived, that the next plague would so effectually humble and alarm the mind of Pharaoh, that he would "thrust them out thence altogether"; and thus the word of Moses (Exo 10:29), must be regarded as a prediction.

Exodus 11:2

exo 11:2

Speak now in the ears of the people--These verses, describing the communication which had been made in private to Moses, are inserted here as a parenthesis, and will be considered (Exo 12:35).

Exodus 11:4

exo 11:4

Thus saith the Lord, About midnight--Here is recorded the announcement of the last plague made in the most solemn manner to the king, on whose hardened heart all his painful experience had hitherto produced no softening, at least no permanently good effect.

will I go out into the midst of Egypt--language used after the manner of men.

Exodus 11:5

exo 11:5

And all the first-born in the land . . . shall die--The time, the suddenness, the dreadful severity of this coming calamity, and the peculiar description of victims, among both men and beasts, on whom it was to fall, would all contribute to aggravate its character.

the maid-servant that is behind the mill--The grinding of the meal for daily use in every household is commonly done by female slaves and is considered the lowest employment. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle, and during the operation the maid sits behind the mill.

Exodus 11:6

exo 11:6

shall be a great cry throughout all the land--In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.

Exodus 11:7

exo 11:7

against any of the children of Israel shall not a dog move his tongue--No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!

Exodus 11:8

exo 11:8

all these thy servants shall . . . bow down themselves unto me--This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.

went out . . . in a great anger--Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the ill reception given to himself, but the dishonor done to God (Mat 19:8; Eph 4:26).

Next: Exodus Chapter 12

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 12

Source page: exo012.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 12

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 12

Exodus 12:1

exo 12:1

THE PASSOVER INSTITUTED. (Exo 12:1-10)

the Lord spake unto Moses--rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.

Exodus 12:2

exo 12:2

this month shall be unto you the beginning of months--the first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.

Exodus 12:3

exo 12:3

Speak ye unto all the congregation of Israel--The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.

a lamb for an house--a kid might be taken (Exo 12:5). The service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt.

Exodus 12:4

exo 12:4

if the household be too little for the lamb, &c.--It appears from JOSEPHUS that ten persons were required to make up the proper paschal communion.

every man according to his eating--It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.

Exodus 12:5

exo 12:5

lamb . . . without blemish--The smallest deformity or defect made a lamb unfit for sacrifice--a type of Christ (Heb 7:26; Pe1 1:19).

a male of the first year--Christ in the prime of life.

Exodus 12:6

exo 12:6

keep it up until the fourteenth day, &c.--Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.

kill it in the evening--that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.

Exodus 12:7

exo 12:7

take of the blood, and strike it on the two side-posts, &c.--as a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling (Heb 12:24; Heb 10:29).

Exodus 12:8

exo 12:8

roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (Ch2 35:13).

unleavened bread--also for the sake of despatch (Deu 16:3), but as a kind of corruption (Luk 12:1) there seems to have been a typical meaning under it (Co1 5:8).

bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.

Exodus 12:9

exo 12:9

Eat not of it raw--that is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (Joh 19:36).

Exodus 12:10

exo 12:10

let nothing of it remain until the morning--which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.

Exodus 12:11

exo 12:11

THE RITE OF THE PASSOVER. (Exo 12:11-14)

thus shall ye eat it; with your loins girded, your shoes on your feet--as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.

it is the Lord's passover--called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.

Exodus 12:12

exo 12:12

smite . . . gods of Egypt--perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Num 33:4; Isa 19:1).

Exodus 12:14

exo 12:14

for a memorial, &c.--The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.

Exodus 12:15

exo 12:15

UNLEAVENED BREAD. (Exo. 12:15-51)

Seven days shall ye eat unleavened bread, &c.--This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened (Exo 12:39), and they had to eat unleavened cakes (Deu 16:3). The greatest care was always taken by the Jews to free their houses from leaven--the owner searching every corner of his dwelling with a lighted candle. A figurative allusion to this is made (Co1 5:7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were there none in all the country, it could be got within twenty-four hours [HARMER].

that soul shall be cut off--excommunicated from the community and privileges of the chosen people.

Exodus 12:16

exo 12:16

there shall be an holy convocation--literally, calling of the people, which was done by sound of trumpets (Num 10:2), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them (Exo 16:23).

Exodus 12:17

exo 12:17

ye shall observe, &c.--The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.

Exodus 12:19

exo 12:19

stranger--No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.

Exodus 12:21

exo 12:21

Then Moses called for all the elders of Israel, &c.--Here are given special directions for the observance.

Exodus 12:22

exo 12:22

hyssop--a small red moss [HASSELQUIST]; the caper-plant [ROYLE]. It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes--putting out plenty of suckers from a single root. And it is remarkable that it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, He was sacrificed for us [Joh 19:29].

none . . . shall go out at the door of his house until the morning--This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (Isa 26:20).

Exodus 12:26

exo 12:26

when your children shall say, . . . What mean ye by this service--Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.

Exodus 12:27

exo 12:27

the people bowed the head, and worshipped--All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.

Exodus 12:29

exo 12:29

at midnight the Lord smote all the first-born in the land of Egypt--At the moment when the Israelites were observing the newly instituted feast in the singular manner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in darkness--none could assist their neighbors when the groans of the dying and the wild shrieks of mourners were heard everywhere around. The hope of every family was destroyed at a stroke. This judgment, terrible though it was, evinced the equity of divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be cast into the river [Exo 1:16], and now all their own first-born fell under the stroke of the destroying angel. They were made, in the justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares in which they have themselves been entangled, and fallen into the pit which they have dug for the righteous [Pro 28:10]. "Verily there is a God that judgeth in the earth" [Psa 58:11].

Exodus 12:30

exo 12:30

there was not a house where there was not one dead--Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense--and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.

Exodus 12:31

exo 12:31

called for Moses and Aaron--a striking fulfilment of the words of Moses (Exo 11:8), and showing that they were spoken under divine suggestion.

Exodus 12:32

exo 12:32

also take your flocks, &c.--All the terms the king had formerly insisted on were now departed from; his pride had been effectually humbled. Appalling judgments in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rid his kingdom of such formidable neighbors, but even begged an interest in their prayers.

Exodus 12:34

exo 12:34

people took . . . their kneading-troughs--Having lived so long in Egypt, they must have been in the habit of using the utensils common in that country. The Egyptian kneading-trough was a bowl of wicker or rush work, and it admitted of being hastily wrapped up with the dough in it and slung over the shoulder in their hykes or loose upper garments.

Exodus 12:35

exo 12:35

children of Israel borrowed of the Egyptians jewels of silver--When the Orientals go to their sacred festivals, they always put on their best jewels. The Israelites themselves thought they were only going three days' journey to hold a feast unto the Lord, and in these circumstances it would be easy for them to borrow what was necessary for a sacred festival. But borrow conveys a wrong meaning. The word rendered borrow signifies properly to ask, demand, require. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration for all their labor, and it was paid in light and valuable articles adapted for convenient carriage.

Exodus 12:36

exo 12:36

the Lord gave the people favour in the sight of the Egyptians--Such a dread of them was inspired into the universal minds of the Egyptians, that whatever they asked was readily given.

spoiled the Egyptians--The accumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the promise made to Abraham (Gen 15:14), and they left the country like a victorious army laden with spoil (Psa 105:37; Eze 39:10).

Exodus 12:37

exo 12:37

The children of Israel journeyed from Rameses--now generally identified with the ancient Heroopolis, and fixed at the modern Abu-Keisheid. This position agrees with the statement that the scene of the miraculous judgments against Pharaoh was "in the field of Zoan" [Psa 78:12, Psa 78:43]. And it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In journeying from Rameses to Palestine, there was a choice of two routes--the one along the shores of the Mediterranean to El-Arish, the other more circuitous round the head of the Red Sea and the desert of Sinai. The latter Moses was directed to take (Exo 13:17).

to Succoth--that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.

six hundred thousand . . . men--It appears from Num 1:3 that the enumeration is of men above twenty years of age. Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.

Exodus 12:38

exo 12:38

a mixed multitude went with them--literally, "a great rabble" (see also Num 11:4; Deu 29:11); slaves, persons in the lowest grades of society, partly natives and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Compare Zac 8:23).

Exodus 12:40

exo 12:40

the sojourning of the children of Israel . . . four hundred and thirty years--The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred thirty years.

Exodus 12:41

exo 12:41

even the selfsame day--implying an exact and literal fulfilment of the predicted period.

Exodus 12:49

exo 12:49

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

Next: Exodus Chapter 13

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 13

Source page: exo013.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 13

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 13

Exodus 13:2

exo 13:2

THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)

Sanctify unto me all the first-born--To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare Heb 12:23).

Exodus 13:3

exo 13:3

MEMORIAL OF THE PASSOVER. (Exo 13:3-10)

Moses said unto the people, Remember this day--The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.

house of bondage--literally, "house of slaves"--that is, a servile and degrading condition.

for by strength of hand the Lord brought you out from this place--The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Exo 3:19).

There shall no leavened bread, &c.--The words are elliptical, and the meaning of the clause may be paraphrased thus:--"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."

Exodus 13:4

exo 13:4

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

Exodus 13:5

exo 13:5

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

Exodus 13:8

exo 13:8

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

Exodus 13:9

exo 13:9

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

that the Lord's law may be in thy mouth, &c.--that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

Exodus 13:12

exo 13:12

FIRSTLINGS OF BEASTS. (Exo 13:11-16)

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

Exodus 13:17

exo 13:17

JOURNEY FROM EGYPT. (Exo 13:17-21)

God led them not through the way of the land of the Philistines, although that was near, &c.--The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (Ch1 7:21-22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.

Exodus 13:18

exo 13:18

God led the people about, through the way of the wilderness of the Red Sea, &c.--This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets--the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.

went up harnessed--that is, girded, equipped for a long journey. (See Psa 105:37). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.

Exodus 13:19

exo 13:19

Moses took the bones of Joseph with him--in fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act 7:15-16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.

Exodus 13:20

exo 13:20

encamped in Etham--This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].

Exodus 13:21

exo 13:21

the Lord went before them--by a visible token of His presence, the Shekinah, in a majestic cloud (Psa 78:14; Neh 9:12; Co1 10:1), called "the angel of God" (Exo 14:19; Exo 23:20-23; Psa 99:6-7; Isa 63:8-9).

Next: Exodus Chapter 14

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 14

Source page: exo014.htm

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Exodus: Exodus Chapter 14

Sacred Texts

Bible

Bible Commentary

Index

Exodus Index

Previous

Next

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Exodus Chapter 14

Exodus 14:2

exo 14:2

GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)