Ex. 12 The month wherein they went out of Egypt to be to them the first month of the year, Ex. 12:1–2. God enjoins them to choose a spotless lamb for the passover, Ex. 12:3. How they were to eat the same, Ex. 12:4. The description of the lamb, Ex. 12:5; the time of killing it, Ex.

The lord spake; had spoken, before the three days’ darkness, as may appear by comparing Ex. 12:3, Ex. 12:6 of this chapter with Ex. 11:4. And the mention of it was put off by him till this place, as well that he might not interrupt the history of all the plagues, as that he might give the whole…

This month was the first month after the vernal equinox, called Abib, Ex. 13:4, Ex. 23:15, Deut. 16:1, and Nissan, Neh. 2:1, Est. 3:7; containing part of our March, and part of April. The beginning; Heb.

In the tenth day; partly, that they might have the lamb ready for the sacrifice, and might not be distracted about procuring it when they should be going to use it; partly, that by the frequent contemplation of the lamb, as a sign appointed by God, they might have their faith strengthened as to…

Too little for the lamb, i.e. for the eating of the whole lamb at one meal, according to the rule, Ex. 12:8, Ex. 12:10; if the persons be so few that they cannot eat it up without gluttony.

Without blemish; without any deformity or distemper of body. Heb. perfect. Of which see Lev. 22:21;c. Deut. 15:21, Deut. 17:1. And this the very light of nature taught the heathens to observe in their sacrifices. This property was required both to typify Christ, a Lamb without spot or blemish, Heb.

Ye shall keep it up; separate it from the rest of the flock, and keep it in a safe place; the reasons of which, Ex. 12:3. The whole assembly; or rather, every assembly, to wit, every such society as meet together for eating of the lamb.

This was afterwards restrained to the priests, but at this time it was allowed to the masters of families, as their present circumstances required. They shall strike it; with a bunch of hyssop, Ex.

In that night, i.e. the night following the fourteenth, and beginning the fifteenth day. The lamb was killed upon the fourteenth day, in the evening or close thereof, but it was eaten upon the fifteenth day, to wit, in the beginning of it; whence the passover is said to be offered sometimes upon…

Eat not of it raw, i.e. not thoroughly roasted, for such we also say is raw and so the Hebrew word נא is understood by the Jewish and other doctors. It signified that Christ should suffer, as well as save, to the uttermost, all that was done for our sins. The purtenance; Heb.

That which either was not usually eaten, or was more than all of you could conveniently eat, ye shall burn with fire; to prevent either, 1. The superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent,…

Thus shall ye eat it, to wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a traveller’s habit.

I will execute judgment; either, 1. By exposing them to shame and contempt, as vain and impotent gods that could not save their worshippers. But that appeared before. Or, 2.

A token, both to you, as he now said, a sign and a pledge to confirm your faith in the expectation of the promised deliverance; and to the angel, that he may know and pass over your houses, as the following words intimate. See Poole on “Ex. 12:7”.

For a memorial, or monument, both of this deliverance from Egypt, and moreover of your redemption by Christ, of which that is a type, as even the ancient Jews understood it, who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from…

Seven days, besides and after the day of eating the passover, which was a distinct feast, and no part of the feast of unleavened bread, shall ye eat unleavened bread, to remind them of their departure out of Egypt, which was so sudden that they had not leisure to leaven their dough.

An holy convocation; a solemn day for the people to assemble together, and to attend upon the public worship and service of God in hearing his word, prayers, praises, and sacrifices. And in the seventh day, because then Pharaoh and his host were drowned in the sea.

Your armies, so called, not from their military force or courage, but from their numbers, and the order and manner in which they came forth. See Ex. 13:18.

Until the one and twentieth day, inclusively. For otherwise they were obliged to eat unleavened bread eight days, viz. on the day of the passover, Ex. 12:8, and seven days after, which is strictly and properly called the feast of unleavened bread, because in them they were tied to that ceremony…

A stranger, to wit, a proselyte; for strangers unconverted to the Jewish religion were not obliged nor admitted to the celebration of the passover or feast of unleavened bread.

A bunch of hyssop; so the Hebrew word is rightly rendered, as appears from Heb. 9:19. The door of his house, i.e. of the house wherein he did eat the passover, which ofttimes was his neighbour’s house: see Ex. 12:4.

Will not suffer, Heb. not give him license or commission. The destroyer, i.e. the destroying angel, which whether it were a good or bad angel is not agreed, nor is it necessary to determine.

This thing, viz. the substance of the thing, the passover and feast of unleavened bread, though not all the rites and ceremonies, whereof divers were peculiar to the first time.

To the land, viz. of Canaan, as Ex. 12:19. For in the wilderness they kept this feast but once, and that by God’s particular direction, Num. 9:2.

Or, part of Divine worship. God expects this even from the Jewish children, and much more from Christian men, that they should inquire and understand what is said or done in the public worship or service of God, and therefore not to rest in dumb signs, whereof they neither inquire nor know the…

The passover was both a sacrifice, as it was offered to God, as it appears from Ex. 23:18, Ex. 34:25, Num. 9:7, Num. 9:13, Deut. 16:2, Deut. 16:5; and because there was in it the shedding and sprinkling of blood, wherein the essence of a sacrifice consists, 2 Chron. 30:16, 2 Chron. 35:11, 2 Chron.

They killed and did eat the paschal lamb in such manner as God prescribed.

At midnight; a great aggravation of the plague; for then darkness itself strikes men with horror, and makes any calamity more terrible; then they were. asleep and secure, and least expected such a stroke. All the first-born, both of man and beast, whether male or female.

Not a house, to wit, of those houses which had any first-born in them, for in divers families there might be no first-born. And such restrictions of the universal particles are frequently understood.

They were urgent, not by force, which they durst not now use, but by earnest and importunate entreaties, Ex. 11:8. This was the ground of that fable of the heathens mentioned in Tacitus, that the Jews were driven out of Egypt for their scabs; so they falsely and maliciously ascribed their own…

Their kneading-troughs; or, as others rightly render it, their dough lumps, or food, or lumps of paste unleavened.

They borrowed of the Egyptians, either before this time, as they had opportunity, when their hearts were mollified by the foregoing plagues; or even at this time, when the Israelites might well take confidence to borrow, and the Egyptians would be willing to lend them, partly that they might gain…

The Lord gave the people favour in the sight of the Egyptians, i.e. inclined their hearts to do it willingly, and not only out of fear. So that they lent unto him; Heb. and they lent them, to wit, the jewels or vessels mentioned Ex. 12:35. They spoiled the Egyptians, to wit, of their ornaments.

Succoth; a place so called, either because there the Israelites first lodged in booths or tents, whereas before they dwelt in houses; or because there God first spread his cloud of fire over them for a covering. Ps. 105:39.

A mixed multitude, consisting of Egyptians or other people, who went with them, either because they were their servants, or that by this means they might free themselves from the servitude which they endured under hard masters in Egypt; or because the glorious works which they had seen, had raised…

It was not leavened; both because leaven was forbidden to them at that time, and because the great haste required gave them not time for leavening it. They were thrust out of Egypt; not by force, but by importunate requests, as was observed on Ex. 12:33.

It is plain that those years are to be computed from the first promise made to Abraham, Gen. 12:1–2, to the giving of the law, from Gal. 3:17, where this is affirmed.

If this be the right translation, the four hundred and thirty years mentioned Gal. 3:17 are to be taken in a latitude, for about or near so many years, as is very frequent in Scripture and other authors; else there wants one year of it, because the law was not given till about a year after their…

This which here followeth is the law or appointment of God concerning the celebration of the passover. No stranger, or, foreigner, who is so both by nation and religion; for if he were circumcised, he might eat of it, Ex. 12:44, Ex. 12:48.

When thou hast circumcised him; for the master had a power to circumcise such persons, Gen. 17:12. And though it is probable, that by their interest in them, and a diligent instruction of them, they made them willing to receive circumcision, yet it seems they had a power to compel them to it; but…

Except he submit to circumcision, as Ex. 12:43, Num. 9:14.

Partly, because they were all obliged not to go out of the house till the morning, Ex. 12:22, and to leave none of it till that time, Ex. 12:10; partly, lest it should be either superstitiously or profanely abused; and partly, to signify that Christ and salvation are not to be had out of God’s…