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28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more:" for in that day thou seest my face thou shalt die.

29 And Moses said, 'Thou hast spoken well, will see thy face again no more.

CHAPTER XI.

I

Paaraoh had bid Moses to get out of his presence, (ch. 10. 28,) and Moses had pro

4 And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt: 5 And all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born of the maid-servant that is behind the mill; and all the first-born of beasts.

6 And there shall be a great cry throughout all nased this should be the last time he would trouble him, yet he resolves to say out the land of Egypt, such as there was none like it,

what he had to say, before he left him; accordingly, we have, in this chapter, I. The instructions God had given to Moses, which he was now to pursue, (v. 1,2,) together with the interest larael and Moses had in the esteem of the Egypuans, v. 8. II. The last message Moses delivered to Pharaoh, concerning the death of the first-born, v. 4-8. It. A repetition of the prediction of Pharaoh's hardening his heart, (v. 9,) and the event answering to it, v. 10.

bring one plague more

AND the LORD said unt upon Bharath, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.

3 And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

2 Chr. 16. 10. 25. 16. Am. 7. 13. Heb. 11. 27. a c. 12. 31-39. b c. 12. 36. Fs.106.46. c 2 Sam. 7. 9. Esth. 9. 4. Rev. 3. 9. d Job 34. 20, Mic. 2. 10. Zech. 14.3.

now be bid to come near him no more? Impotent malice! To threaten him with death, who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart, and contempt of God's word and commandments, bring men to?

Moses takes him at his word; (v. 29,) I will see thy face no more, that is, "after this time" for this conference did not break off till ch. 11. 8,* when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down; which was fulfilled, (ch. 12. 31,) when Pharaoh became an humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God's word from them, he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he left them presently.

NOTES TO CHAPTER XI.

V. 1-3. Here is,

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nor shall be like it any more.

7 But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know how that the LORD doth put a

difference between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee and after that I will go out. And he went out from Pharaoh in a great anger.

9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

e Am. 4. 10. fc. 12. 30. Am. 5. 17. g Josh. 10. 21. A c. 12. 31, 33. ⚫i.e at thy feet. 1 Kings 20. 10. t heat of anger. i c. 7.3. k c. 10. 20, 27. 1 Sain. 6 6. Roin. 2. 5.

siderable. How great do they become for whom God thus fights! Thus the Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them : he also changed the spirit of the Egyptians toward them, and made them to be pitied of their oppressors, Ps. 106. 46. (2.) The man Moses was very great. How could it be otherwise, when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Acts 5. 13. Those that honour God, he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Cæsar's household, even Nero's, there were some that had an esteem for blessed Paul, Phil. 1. 13.

V. 4-10. Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted, which was the death of all the first-born in Egypt at once. This had been first threatened, (ch. 4. 23, I will slay thy son, thy first-born,) but is last executed; lesser judgments were tried, which, if they had done the work, would have prevented this. See how slow God is to wrath; and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle would have humbled and reformed them, their children had been spared; but if men will not improve the gradual advances of divine judgments, they must thank themselves, if they find, in the issue, that the worst was reserved for the last.

1. The high favour Moses and Israel were in with God; (1.) Moses was a favourite of Heaven; for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him, as the man of his counsel, his purpose, that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, v. 1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed; "Well," says God, now it is near an end, the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. (2.) The Israelites were favourites of Heaven, for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude, they were about to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty, that they would be satisfied with that, without pay, and would rejoice to get that upon any terms; but he that executeth righteousness and judg-into the hands of the living God; what is hell but that? ment for the oppressed, provided that the labourers should not lose their hire, and ordered them to demand it now at their departure, (v. 2,) in jewels of silver and jewels of gold; to prepare for which, God, by the plagues, had now made the Egyptians as willing to part with them upon any terms, as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will right the injured, who in humble silence commit their cause to him; and he will see to it, that none be losers at last by their patient suffering, any more than by their services.

2. The high favour Moses and Israel were in with the Egyptians, v. 3. (1.) Even the people that had been hated and despised, now came to be respected; the wonders wrought on their behalf put an honour upon them, and made them con

1. The plague itself is here particularly foretold, v. 4--6. The time is fixed, about midnight: the very next midnight, the dead time of the night, when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, v. 5. The prince that was to succeed in the throne was not too high to be reached by it, nor the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague, no, I will go out, saith the Lord, v. 4. It is a fearful thing to fall

2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians; while angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, v. 7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do.

3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go; (v. 8,) They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last, (Rev. 3. 9,) and shall be found liars to them, Deut. 33. 29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he Accordingly, some read the three verses of the eleventh chapter was the meekest of all the men of the earth. Probably he as a parenthesis.-ED. expected that the very threatening of the death of the first-born

CHAPTER XII.

EXODUS.

This chapter gives an account of one of the most memorable ordinances, and one of
the most memorable providences, of all that are recorded in the Old Testament.

I. Not one of all the ordinances of the Jewish church was more eminent than that
of the passover, nor is any one more frequently mentioned in the New Testament:
and we have here an account of the institution of it. The ordinance consisted
of three parts. 1. The killing and eating of the paschal lamb, v. 1-6, 8-11. 2.
The sprinkling of the blood upon the door-posts, spoken of as a distinct thing,
(Heb. 11. 28,) and peculiar to this first passover, (v. 7,) with the reason for it. v.
13. 3. The feast of unleavened bread for seven days following; this points rather
at what was to be done afterward, in the observance of this ordinance, v. 14-20.
This institution is communicated to the people, and they are instructed in the
observance, (1.) Of this first passover, v. 21-23. (2.) Of the after passovers, v..
24-27. And the Israelites' obedience to these orders, v. 28. II. Not one of all
the providences of God concerning the Jewish church was more illustrious, or is
more frequently mentioned, than the deliverance of the children of Israel out of
Egypt. 1. The first-born of the Egyptians are slain, v. 29, 30. 2. Orders are
given immediately for their discharge, v. 31-33. 3. They begin their march.
(1.) Loaded with their own effects, v. 34. (2.) Enriched with the spoils of Egypt,
v. 35, 36. (3.) Attended with a mixed multitude, v. 37, 38. (4.) Put to their
shifts for present supply, v. 39. The event is dated, v. 40-42. Lastly, A re-

capitulation in the close, [1] Of this memorable ordinance, with some additions,

v. 43-49. [2.] Of this memorable providence, v. 50, 51.

AND the LORD spake unto Moses and Aaron in

the land of Egypt, saying,

2 This month shall be unto you the beginning of months: it shall be the first month of the year to you.

3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a *lamb, according to the house of their fathers, a lamb for an house:

4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls: every man, according to his eating, shall make your count for the lamb.

a c. 13. 4. 34. 18. Deut 16. 1. 1. 8, 14. 1 Pet. 1. 19.

or, kid.

b Lev. 22. 19, 21. Deut. 17. 1. Mal. † son of a year, Lev. 23. 12. c Lev. 23. 5. Num. 9. 3.

would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the first-born of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved, as our Saviour afterward, for the hardness of his heart, Mark 3. 5. Note, It is a great vexation to the spirits of good ministers, to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit, (Ez. 3. 14,) because God had told him that the house of Israel would not hearken unto him, v. 7. To be angry at nothing but sin, is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this; (v. 9,) The Lord said unto Moses, Pharaoh shall not hearken to you. foretold the incredulity of those who should hear the Gospel, The scripture has that it might not be a surprise or stumbling-block to us, John 12. 37, 38. Rom. 10. 16. Let us think never the worse of the Gospel of Christ, for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport, (v. 10,) that Moses did all these wonders, as they are here related, before Pharaoh, (he himself was an eye-witness of them,) and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the Gospel of Christ was so gross an absurdity, that it might easily be inferred from it, that God had given them the spirit of slumber, Rom. 11. 8.

NOTES TO CHAPTER XII.

V. 1-20. Moses and Aaron here receive of the Lord what they were afterward to deliver to the people, concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months; (v. 1, 2,) This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, especially to begin our lives with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, Cant. 2. 11, 12.

We may suppose, that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably, he had by degrees brought them near together from their dispersions, for they are here called the congregation of Israel, (v. 3;) and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not ( 190 )

The Appointment of the Passover. of the first year; ye shall take it out from the 5 Your lamb shall be without blemish, a male sheep, or from the goats:

day of the same month: and the whole assembly of 6 And ye shall keep it up until the fourteenth the congregation of Israel shall kill it in the evening.d

7 And they shall take of the blood, and strike it of the houses, wherein they shall eat it. on the two side-posts and on the upper door-post

roast with fire, and unleavened bread; and with 8 And they shall eat the flesh in that night, bitter herbs they shall eat it.

water, but roast with fire; his head with his legs, 9 Eat not of it raw, nor sodden at all with and with the purtenance thereof.

10 And ye shall let nothing of it remain until the morning ye shall burn with fire. the morning; and that which remaineth of it until

11 And thus shall ye eat it: With your loins your hand; and ye shall eat it in haste: it is the girded, your shoes on your feet, and your staff in LORD's passover.

this night, and will smite all the first-born in the
12 For I will pass through the land of Egypt
all the gods
land of Egypt, both man and beast; and against
am the Lous of Egypt I will execute' judgment: I

upon the houses where ye are and when I see the
13 And the blood shall be to you for a token
blood, I will pass over you, and the plague shall

28. 16. Deut. 16. 1, 6. between the two evenings.
forget our religion, nor suffer ourselves to be indisposed for acts
Deut. 16. 3. 1 Cor. 5. 8. f c. 23. 18.
d c. 16. 12.
Sor, princes.
e c. 34. 25.
g Num. 33. 4. Ps. 82, 1.
of devotion.

go out of Egypt, they should, in each of their families, kill a
I. God appointed, that, on the night wherein they were to
lamb, or that two or three families, if they were small, should
join for a lamb.
before, and that afternoon they were to kill it, (v. 6,) as a sa-
crifice; not strictly, for it was not offered upon the altar, but as
The lamb was to be got ready four days
a religious ceremony, acknowledging God's goodness to them,
not only in preserving them from, but in delivering them by,
the plagues inflicted on the Egyptians. See the antiquity of
family religion; and see the convenience of the joining of
small families together for religious worship, that it may be
made the more solemn.

suppose, in its several quarters,) with unleavened bread and II. The lamb so slain they were to eat, roasted, (we may to leave none of it until the morning; for God would have bitter herbs, because they were to eat it in haste, (v. 11,) and them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them, would feed them.

sprinkle the blood upon the door-posts, v. 7. By this their
III. Before they ate the flesh of the lamb, they were to
houses were to be distinguished from the houses of the
Egyptians, and so their first-born secured from the sword of
the destroying angel, v. 12, 13. Dreadful work was to be made
this night in Egypt; all the first-born, both of man and beast,
Egypt. Moses does not mention the fulfilment, in this chap-
were to be slain, and judgment executed upon the gods of
ter, yet he speaks of it, Num. 33. 4. It is very probable that
the idols which the Egyptians worshipped were destroyed,
those of metal melted, those of wood consumed, and those of
stone broken to pieces; whence Jethro infers, (ch. 18. 11,)
The Lord is greater than all gods. The same angel that de-
stroyed their first-born, demolished their idols, which were no
less dear to them. For the protection of Israel from this
upon the door-posts, their doing of which would be accepted
plague, they were ordered to sprinkle the blood of the lamb
as an instance of their faith in the divine warnings, and their
obedience to the divine precepts. Note, 1. In times of com-
mon calamity, God will secure his own people, and set a
mark upon them, they shall be hidden either in heaven or under
heaven; preserved either from the stroke of judgments, or,
at least, from the sting of them. 2. The blood of sprinkling
is the saints' security, in times of common calamity; that is it
that marks them for God, pacifies conscience, and gives them
boldness of access to the throne of grace, and so becomes a
wall of protection round them, and a wall of partition between
them and the children of this world.

Lord in their generations, to which the feast of unleavened
IV. This was to be annually observed as a feast of the
bread was annexed, during which, for seven days, they were to
eat no bread but what was unleavened, in remembrance of
their being confined to such bread, of necessity, for many days
after they came out of Egypt, v. 14-20. The appointment is
inculcated for their better direction, and that they might not
mistake concerning it, and to awaken those, who perhaps in
Egypt were grown generally very stupid and careless in the
matters of religion, to a diligent observance of the institution.

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not be upon you to destroy you, when I smite the land of Egypt.

14 And this day shall be unto you for a memorial; and ye shall keep it a "feast to the LORD throughout your generations: ye shall keep it a feast by an ordinance for ever.

15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

16 And in the first day there shall be an holy 'convocation, and in the seventh day there shall be an holy convocation to you: no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

17 And ye shall observe the feast of unleavened bread; for in this self-same day have I brought your armies out of the land of Egypt: therefore

for a destruction. A Lev. 23. 4, 5, 2 Kings 23. 21. 1 Cor. 5. 8. i c. 13. 6, &c. Num. 28. 17. k Num. 9. 13. I Num. 29. 12. taout. m c. 23. 15. 34. 18. Now, without doubt, there was much of the Gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the Gospel preached, and not to them only who could not steadfastly look to the end of these things, Heb. 4. 2.

2 Cor. 3. 13.

1. The paschal lamb was typical; Christ is our Passover, 1 Cor. 5. 7. (1.) It was to be a lamb; and Christ is the Lamb of God, (John 1. 29,) often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year, (v. 5,) in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish, (v. 5,) denoting the purity of the Lord Jesus, a Lamb without spot, 1 Pet. 1. 19. The judge that condemned him, (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no,) pronounced him innocent. (4.) It was to be set apart four days before, (v. 3, 6,) denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable, that, as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire, (v. 6—9,) denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered at the end of the world, (Heb. 9. 26,) by the hand of the Jews, the whole multitude of them, (Luke 23. 18,) and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken, (v. 46,) which is expressly said to be fulfilled in Christ, (John 19. 33, 36,) denoting the unbroken strength of the Lord Jesus.

2. The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Rom. 5. 11. (2.) It was to be sprinkled with a bunch of hyssop, (v. 22,) dipped in the basin. The everlasting covenant, like the basin, is the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves, and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the Beast may be received in the forehead, or in the right hand, but the seal of the Lamb is always in the forehead, Rev. 7. 3. There is a back way to hell, but no back way to heaven; no, that is a highway, Is. 35. 8. (4.) It was to be sprinkled upon the lintel and the side-posts, but not upon the threshold, (v. 7;) which cautions us to take heed of trampling under foot the blood of the covenant, Heb. 10. 29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do there where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Rom. 8. 1. 3. The solemn eating of the lamb was typical of our Gospel duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking, when we are hungry or thirsty: see John 6. 53-55. (2.) It was to be all eaten; those that by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those that gather much of Christ will have nothing over. (3.) It was

shall ye observe this day in your generations by an ordinance for ever.

18 In the first month, on the fourteenth day of the month at even, ye shall eat unicavened bread, until the one and twentieth day of the month at

even.

19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

20 Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

21 Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the "passover.

22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the

Deut. 16. 3. Mark 14. 12. to be eaten immediately, not deferred till morning, v. 10. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs, (v. 8,) in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb Christ will be sweet to us, if sin be bitter. (5.) It was to be eaten in a departing posture, (v. 11;) when we feed upon Christ by faith, we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb. 13. 13, 14.

⚫or, kid. n Josh, 5. 10. 2 Kings 23. 21. Ezra 6. 20. Matt. 26. 18. Luke 22. 7, &c. o Lev. 14. 6, 7. Ps. 51. 7. Heb. 9. 19. 11.28.

;

4. The feast of unleavened bread was typical of the Christian life, 1 Cor. 5. 7, 8. Having received Christ Jesus the Lord, (1.) We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done, (v. 16,) no care admitted and indulged inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, v. 19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever, (v. 17:) as long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

V. 21-28. I. Moses is here, as a faithful steward in God's house, teaching the children of Israel to observe all things which God had commanded him; and no doubt he gave the instructions as largely as he received them, though they are not so largely recorded. It is here added,

1. That this night, when the first-born were to be destroyed, no Israelite must stir out of doors till morning, that is, till toward morning, when they would be called for to march out of Egypt, v. 22. Not but that the destroying angel could have known an Israelite from an Egyptian in the street, but God would intimate to them that their safety was owing to the blood of sprinkling; if they put themselves from under the protection of that, it was at their peril: also, that those whom God has marked for himself must not mingle themselves with evil-doers: see Is. 26. 20, 21. They must not go out of the doors, lest they should straggle and be out of the way when they should be summoned to depart: they must stay within to wait for the salvation of the Lord, and it is good to do so.

2. That hereafter they should carefully teach their children the meaning of this service, v. 26, 27. Observe, (1.) The question which the children would ask concerning this solemnity, (which they would soon take notice of in the family,) "What mean ye by this service? What is the meaning of all this care and exactness about eating this lamb, and this unleavened bread, more than about common food? Why such a difference between this meal and other meals?" Note, [1.] It is a good thing to see children inquisitive about the things of God; it is to be hoped that they who are careful to ask for the way will find it. Christ himself, when a child, heard and asked questions, Luke 2. 46. [2.] It concerns us all rightly to understand the meaning of those holy ordinances wherein we worship God; what is the nature, and what the end, of them; what is signified, and what intended; what is the duty expected from us in them, and what the advantages to be expected by us. Every ordinance has a meaning; some ordinances, as sacraments, have not their meaning so plain and obvious as others have; therefore we are concerned to search, that we may not offer the blind for sacrifice, but may do a reasonable service. If either we are ignorant of or mistaken about the meaning of holy ordinances, we can neither please God nor profit ourselves. (2.) The answer which the parents were to return to this question; (v. 27,) Ye shall say, It is the sacrifice of the Lord's passover, that is, "By the killing and sacrificing

lintel and the two side-posts with the blood that is | Egyptians, and delivered our houses. And the in the basin; and none of you shall go out at the people bowed the head, and worshipped. door of his house until the morning. 28 And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.

23 For the LORD will pass through to smite the Egyptians: and when he seeth the blood Pupon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. 24 And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

25 And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.

26 And it shall come to pass, when your children shall say unto you, What mean ye by this

service?

27 That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the

p Heb. 12. 24. 2 Sam. 24. 16. Ez. 9. 4, 6. Rev. 7. 3. 9.4. r c. 13. 8, 14. Deut. 32. 7. Josh. 4. 6. Ps. 78. 6. 8 c. 4. 31. t Num. 3. 13. 8. 17. 33. 4. Ps. 78.

of this lamb, we keep in remembrance that work of wonder and grace which God did for our fathers when," [1.] "To make way for our deliverance out of bondage, he slew the first-born of the Egyptians, so compelling them to sign our discharge;" and, [2.] "Though there were with us, even with us, sins against the Lord our God, for which the destroying angel, when he was abroad doing execution, might justly have destroyed our first-born too, yet God graciously appointed and accepted the family sacrifice of a lamb instead of the first-born, as, of old, the ram instead of Isaac; and in every house where the lamb was slain the first-born were saved." The repetition of this solemnity in the return of every year was designed,

First, To look backward as a memorial, that in it they might remember what great things God had done for them and their fathers. The word pesach signifies a leap or transition: it is a passing over; for the destroying angel passed over the houses of the Israelites, and did not destroy their first-born. When God brings utter ruin upon his people, he says, I will not pass by them any more, (Am. 7. 8.-8. 2,) intimating how often he had passed by them, as now when the destroying angel passed over their houses. Note, 1. Distinguishing mercies lay under peculiar obligations. When a thousand fall at our side and ten thousand at our right hand, and yet we are preserved, and have our lives given us for a prey, this should greatly affect us, Ps. 91. 7. In war or pestilence, if the arrow of death has passed by us, passed over us, hit the next to us, and just missed us, we must not say it was by chance that we were preserved, but by the special providence of our God. 2. Old mercies, to ourselves or to our fathers, must not be forgotten, but be had in everlasting remembrance, that God may be praised, our faith in him encouraged, and our hearts enlarged in his service.

Secondly, It was designed to look forward as an earnest of the great sacrifice of the Lamb of God in the fulness of time, instead of us and our first-born; we were obnoxious to the sword of the destroying angel, but Christ our Passover was sacrificed for us, his death was our life, and thus he was the Lamb slain from the foundation of the world, from the foundation of the Jewish church: Moses kept the passover by faith in Christ, for Christ was the end of the law for righteousness. The people received these instructions with reverence and ready obedience. 1. They bowed the head and worshipped, (v. 27;) they hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Note, When God gives law to us, we must give honour to him; when he speaks, we must bow our heads and worship. 2. They went away and did as they were commanded, v. 23. Here was none of that discontent and murmuring among them which we read of, ch. 5. 20, 21. The plagues of Egypt had done them good, and raised their expectations of a glorious deliverance, which before they despaired of; and now they went forth to meet it in the way appointed. Note, The perfecting of God's mercies to us must be waited for in a humble observance of his institutions.

V. 29-36. Here is,

I. The Egyptians' sons, even their first-born, slain, v. 29, 30. If Pharaoh would have taken the warning which was given him of this plague, and would thereupon have released Israel, what a great many dear and valuable lives might have been preserved! But see what obstinate infidelity brings upon men. Observe, 1. The time when this blow was given; it was at midnight, which added to the terror of it: the three preceding nights were made dreadful by the additional plague of darkness, which might be felt, and doubtless disturbed their repose; and now, when they hoped for one quiet night's rest, at midnight was the alarm given: when the destroying angel drew his sword against Jerusalem, it was in the day-time, (2 Sam. 24. 15,) which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Ps. 91. 6. Shortly there will be an alarming cry at midnight, Behold, the bridegroom cometh. 2. On whom the plague fastened; on their

29 And it came to pass, that, at midnight, the LORD Smote 'all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon;* and all the first-born of cattle.

30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry "in Egypt; for there was not a house where there was not one dead.

31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.

32 Also take your flocks and your herds, as ye have said, and be gone; and "bless me also."

51. 105. 36. 135. 8. 136. 10. Heb. 11. 28. house of the pit. 21. 13. Am. 5. 17. Matt. 25. 6. Jam. 2. 13.

c. 11. 1.

uc. 11. 6. Prov. wo Gen. 27. 34.

first-born, the joys and hopes of their respective families. They had slain the Hebrews' children, and now God slew theirs. Thus he visits the iniquity of the fathers upon the children; and he is not unrighteous who taketh vengeance. 3. How far it reached; from the throne to the dungeon: prince and peasant stand upon the same level before God's judgments, for there is no respect of persons with him: see Job 34. 19, 20. Now the slain of the Lord were many; multitudes, multitudes fall in this valley of decision, when the controversy between God and Pharaoh was to be determined. 4. What an outcry was made upon it; there was a great cry in Egypt, universal lamentation for their only sons, (with many,) and with all for their first-born. If any be suddenly taken ill in the night, we are wont to call up neighbours; but the Egyptians could have no help, no comfort, from their neighbours, all being involved in the same calamity. Let us learn hence, (1.) To tremble before God, and to be afraid of his judgments, Ps. 119. 120. Who is able to stand before him, or dares resist him? (2.) To be thankful to God for the daily preservation of ourselves and our families: lying so much exposed, we have reason to say, "It is of the Lord's mercies that we are not consumed." II. God's sons, even his first-born, released; this judgment conquered Pharaoh, and obliged him to surrender at discretion, without capitulating. Men had better come up to God's terms at first, for he will never come down to theirs, let them object as long as they will. Now Pharaoh's pride is abased, and he yields to all that Moses had insisted on; Serve the Lord as ye have said, (v. 31,) and take your flocks as ye have said, v. 32. Note, God's word will stand, and we shall get nothing by disputing it, or delaying to submit to it. Hitherto the Israelites were not permitted to depart, but now things were come to the last extremity, in consequence of which, 1. They are commanded to depart; (v. 31,) Rise up, and get you forth. Pharaoh had told Moses he should see his face no more; but now he sent for him: those will seek God early in their distress who before had set him at defiance. Such a fright he was now in, that he gave orders by night for their discharge, fearing lest, if he delayed any longer, he himself should fall next; and that he sent them out, not as men hated, (as the pagan historians have represented this matter,) but as men feared, is plainly discovered by his humble request to them, (v. 32,) "Bless me also; Let me have your prayers, that I may not be plagued for what is passed, when you are gone." Note, Those that are enemies to God's church are enemies to themselves, and sooner or later they will be made to see it. 2. They are hired to depart by the Egyptians; they cried out, (v. 33,) We be all dead men. Note, When death comes into our houses, it is seasonable for us to think of our own mortality. Are our relations dead? is easy to infer thence that we are dying, and, in effect, already dead men. Upon this consideration, they were urgent with the Israelites to be gone, which gave great advantage to the Israelites in borrowing their jewels, v. 35, 36. When the Egyptians urged them to be gone, it was easy for them to say that the Egyptians had kept them poor, that they could not undertake such a journey with empty purses, but that, if they would give them wherewithal to bear their charges, they would be gone. And this the Divine Wisdom designed, in suffering things to come to this extremity, that they, becoming formidable to the Egyptians, might have what they would for asking; the Lord, also, by the influence he has on the minds of people, inclined the hearts of the Egyptians to furnish them with what they desired, they probably intending thereby to make atonement, that the plagues might be stayed, as the Philistines, when they returned the ark, sent a present with it for a trespassoffering, having an eye to this precedent, 1 Sam. 6. 3-6. The Israelites might receive and keep what they thus borrowed, or rather required, of the Egyptians, (1.) As justly as servants receive wages from their masters for work done, and sue for it, if it be detained. (2.) As justly as conquerors take the spoils of their enemies whom they have subdued; Pharaoh was in rebellion against the God of the Hebrews, by which all that he

It

33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.

34 And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.

35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver and jewels of gold, and raiment : 36 And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required: and they spoiled the Egyptians.

37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men beside children.

38 And a mixed multitude 'went up also with them; and flocks and herds, even very much cattle. 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. 41 And it came to pass at the end of the four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

Pa, 105, 39. ⚫or, dough. y Gen. 39, 21. c. 3. 21. 11. 3. a Num. 1. 46. 11. 21. a great mixture. Num. 11. 4.

7. 6. Gal. 3, 17. a night of observations.

z Num. 33. 3, 5. c Gen. 15. 13. Acts

had was forfeited. (3.) As justly as subjects receive the estates granted them by their prince. God is the sovereign Proprietor of the earth, and the fulness thereof; and if he take from one, and give to another, who may say unto him, What doest thou? It was by God's special order and appointment that the Israelites did what they did, which was sufficient to justify them and bear them out; but what they did will by no means authorize others (who cannot pretend to any such warrant) to do the same. Let us remember, [1] That the King of kings can do no wrong. [2. That he will do right to those whom men injure, Ps. 146. 7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Prov. 13, 22. Job 27. 16, 17.

V. 37-42. Here is the departure of the children of Israel out of Egypt: having obtained their dismission, they set forward without delay, and did not defer till a more convenient season. Pharaoh was now in a good mind, but they had reason to think he would not long continue so, and therefore it was no time to linger. We have here an account,

1. Of their number, about six hundred thousand men, (v. 37,) beside women and children, which, I think, we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this, to arise from seventy souls in little more than two hundred years' time! See the power and efficacy of that blessing, when God commands it, Be fruitful and multiply. This was typical of the multitudes that were brought into the Gospel church when it was first founded; so mightily grew the word of God, and prevailed.

42 It is a night to be much dobserved unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.

43 And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:

44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

45 A foreigner and an hired servant shall not eat thereof.

46 In one house shall it be eaten: thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.

47 All the congregation of Israel shall keep $ it. 48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

49 One law ishall be to him that is home-born, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel: as the LORD commanded Moses and Aaron, so did they.

51 And it came to pass, the self-same day, that the LORD did bring the children of Israel out of the land of Egypt 'by their armies.

d Deut. 16. 1, 6. e Num. 9. 14. f Gen. 17. 12. g Lev. 22. 10. Eph. 2. 12. A Num. 9. 12. John 19. 33, 36. § do it. i Num. 9. 14. 15. 15, 16. Gal. 3. 29. Col. 3. 11. k ver. 41. L c. 6.26.

must not be slaves to their appetites, nor solicitous to wind up all the delights of sense to their highest pitch. We should be willing to take up with dry bead, nay, with unleavened bread, rather than neglect or delay any service we have to do for God, as those whose meat and drink it is to do his will.

5. Of the date of this great event; it was just four hundred and thirty years from the promise made to Abraham (as the apostle explains it, (Gal. 3. 17,) at his first coming into Canaan, during all which time the children of Israel, that is, the Hebrews, the distinguished chosen seed, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham of a settlement lay dormant and unfulfilled, but now at length it revived, and things began to work toward the accomplishment of it. The first day of the march of Abraham's seed toward Canaan was just four hundred and thirty years (it should seem to a day) from the promise made to Abraham, (Gen. 12. 2,) I will make of thee a great nation. See how punctual God is to his time: though his promises be not performed quickly, they will be accomplished in their season.

6. Of the memorableness of it; (v. 42,) It is a night to be much observed. (1.) The providences of that first night were very observable; memorable was the destruction of the Egyptians, and the deliverance of the Israelites by it: God herein made himself taken notice of. (2.) The ordinances of that night, in the annual return of it, were to be carefully observed; This is that night of the Lord, that remarkable night to be celebrated in all generations. Note, The great things God 2. Of their retinue; (v. 38,) A mixed multitude went up with does for his people, are not to be only a nine days' wonder, as them, hangers on to that great family: some, perhaps, willing we say, but the remembrance of them is to be perpetuated to leave their country, because it was laid waste by the plagues, throughout all ages; especially the work of our redemption by and to seek their fortune, as we say, with the Israelites; others Christ: this first passover night was a night of the Lord, went out of curiosity, to see the solemnities of Israel's sacrifice much to be observed; but the last passover night, in which to their God, which had been so much talked of, and expecting to Christ was betrayed, (and in which the first passover, with see some glorious appearances of their God to them in the wil- the rest of the ceremonial institutions, was superseded and derness, having seen such glorious appearances of their God for abolished,) was a night of the Lord, much more to be observed, them in the field of Zoan, Ps. 78. 12. Probably the greatest when a yoke, heavier than that of Egypt, was broken from part of this mixed multitude were but a rude unthinking mob, off our necks, and a land, better than that of Canaan, set before that followed the crowd they knew not why; we afterward find us. That was a temporal deliverance to be celebrated in their that they proved a snare to them, (Num. 11. 4;) and it is pro-generations; this an eternal redemption to be celebrated in the bable, that when, soon afterward, they understood that the praises of glorious saints, world without end. children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. There were always those among the Israelites that were not Israelites; and there are still hypocrites in the church, who make a deal of mischief, but will be shaken off at last.

3. Of their effects. They had with them flocks and herds, even very much cattle. This is taken notice of, because it was long before Pharaoh would give them leave to remove their effects, which were chiefly cattle, Gen. 46. 32.

4. Of the provision made for the camp, which was very poor and slender. They brought some dough with them out of Egypt in their knapsacks, v. 34. They had prepared to bake the next day, in order to their removal, understanding it was very near; but, being hastened away sooner than they thought of by some hours, they took the dough as it was, unleavened, and when they came to Succoth, their first stage, they baked unleavened cakes, and though they were of course, insipid, yet the liberty they were brought into made it the most joyful meal they had ever eaten in their lives. Note, The servants of God VOL. I.-25

V. 43-51. Some further precepts are here given concerning the passover, as it should be observed in times to come. 1. All the congregation of Israel must keep it, v. 47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the lesser communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance.

2. No stranger that was uncircumcised might be admitted to eat of it, v. 43, 45, 48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word, ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col. 2. 11. ( 193 )

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