Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. XII.

1 AND the LORD spakea 1.1 unto Moses and Aaron, in the land of Egypt, say∣ing:

2 This monthb 1.2 shall be unto you the begin∣ningc 1.3 of months: it shall be the first month of the year unto youd 1.4.

3 Speak ye unto all the Congregation of Israel, saying, in the tenth daye 1.5 of this month, they shall take to themf 1.6 every man a lambg 1.7, according to the house of their fathers* 1.8, a † 1.9 lamb for an house.

4 And if the houshold be too little for the lambh 1.10, let him and his neighbour next unto his house, take iti 1.11 according to the number of the soulsk 1.12: every man according to his eating† 1.13, shall make your count for the lamb.

5 Your lamb shall be without blemishl 1.14, a malem 1.15 † 1.16 of the first yearn 1.17: ye shall take it out from the sheep, or from the goatsn 1.18.

6 And ye shall keep it upo 1.19 untill the four∣teenth day of the same month: and* 1.20 the whole assemblyp 1.21 of the Congregation of Israel shall kill it† 1.22 in the eveningq 1.23.

7 And they shall take of the bloodr 1.24, and strike its 1.25 on the two side-posts, and on the up∣per door-post of the houses wherein they shall eat itt 1.26.

8 And they shall eat the •…•…lesh in that nightu 1.27, rost with firex 1.28, and unleavened bready 1.29, and with bitter herbsz 1.30 they shall eat it.

9 Eat not of it rawa 1.31, nor sodden at all with water, but rost with fire: his head, with his legs, and with the purtenanceb 1.32 thereof.

10* 1.33 And ye shall let nothing of it remain un∣till the morning: and that which remaineth of‖ 1.34 it untill the morning, ye shall burn with firec 1.35.

11 And thus shall ye eat itd 1.36: with your loins girdede 1.37, your shoes on your feetf 1.38, and your staff in your handg 1.39: and ye shall eat it in hasteh 1.40: it is the LORDS Passeoveri 1.41.

12 For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast, and* 1.42 a∣gainst all the‖ 1.43 gods of Egypt I will execute judg∣mentk 1.44: I am the LORD.

13 And the blood shall be to you for a tokenl 1.45 upon the houses where you are: and when I see the bloodm 1.46, I will pass over you, and the plague shall not be upon you† 1.47 to destroy you, when I smite the land of Egypt.

14 And this day shall be unto you for a me∣morialn 1.48: and you shall keep it a feast* 1.49 to the LORD throughout your generations: you shall keep it a feast by an ordinance for evero 1.50.

15* 1.51 Seven dayesp 1.52 shall ye eat unleavened breadq 1.53 even the first day ye shall put away lea∣ven out of your houses: For whosoever eateth leavened bread from the first day untill the se∣venth day,* 1.54 that soul shall be cut off from Israelr 1.55.

16 And in the first day there shall be an holy convocations 1.56: and in the seventh dayt 1.57 there shall be an holy convocation to you: no manner of worku 1.58 shall be done in them, save that which

every † 1.59 man must eat x 1.60, that onely 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 y 1.61 out of the land of Egypt: there∣fore shall ye observe this day in your generations, by an ordinance for ever.

18 * 1.62 In the first month, on the fourteenth day of the month, at even ye shall eat unleavened bread untill the one and twentieth day z 1.63 of the month at even.

19 Seven dayes 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 stran∣ger a 1.64, or born in the land † 1.65.

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

21 Then Moses called for all the elders of Is∣rael, and said unto them, draw out and take you a ‖ 1.66 lamb according to your families, and kill the Passe-over.

22 * 1.67 And ye shall take a bunch of hyssop b 1.68, and dip it in the blood that is in the bason, and strike the lintel and the two side-posts with the blood that is in the bason: and none of you shall go out at the door of his house c 1.69 until the morn∣ing d 1.70.

23 For the LORD will pass through to smite the Egyptians: and when he seeth the blood up∣on the lintel, and on the two side-posts, the LORD will pass over the door, and * 1.71 will not suffer e 1.72 the destroyer f 1.73 to come in unto your houses to smite you.

24 And ye shall observe this thing g 1.74 for an or∣dinance to thee, and to thy sons for ever.

25 And it shall come to pass when ye be come to the land h 1.75, which the LORD will give you ac∣cording as he hath promised, that ye shall keep my service.

26 * 1.76 And it shall come to pass, when your children shall say unto you, what mean you by this service i 1.77?

27 That ye shall say, It is the sacrifice of the LORDS Passe-over k 1.78, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians. And the people * 1.79 bowed the head l 1.80, and worshipped.

28 And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they m 1.81.

29 * 1.82 And it came to pass, that at midnight n 1.83 * 1.84 the LORD smote all the first-born o 1.85 in the land of Egypt, * 1.86 from the first-born of Pharaoh that sate on his throne, unto the first-born of the captive that was in the † 1.87 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 an house p 1.88 where there was not one dead.

31 And he called for Moses and Aaron q 1.89 by night, and said, Rise up, and get you forth from amongst my people, * 1.90 both you, and the chil∣dren of Israel, and go, serve the LORD, as ye have said.

32 * 1.91 Also take your flocks and your herds, as ye have said, and be gone, and bless me also r 1.92.

33 And the Egyptians were urgent s 1.93 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 ‖ 1.94 kneading-troughs t 1.95 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 u 1.96 * 1.97 jewels x 1.98 of silver, and jewels of gold, and raiment.

36 And the LORD gave the people favour in the sight of the Egyptians y 1.99, so that they lent unto them such things as they required z 1.100: and they * 1.101 spoiled the Egyptians a 1.102.

37 * 1.103 And the children of Israel journeyed from * 1.104 Rameses to Succoth b 1.105, about * 1.106 Six hundred thousand c 1.107 on foot, that were men d 1.108, beside chil∣dren e 1.109.

38 And a † 1.110 mixed multitude f 1.111 went up also with them, and flocks, and herds even very much cattel.

39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened g 1.112: because * 1.113 they were thrust out of Egypt h 1.114, and could not tarry, neither had they prepared for themselves any victuals.

40 Now the sojourning of the children of Is∣rael, who dwelt in Egypt, was * 1.115 four hundred and thirty years i 1.116

41 And it came to pass at the end of the four hundred and thirty years ‖ 1.117, even the self-same day k 1.118 it came to pass, that all the hosts of the LORD went out from the land of Egypt.

42 It is * 1.119 a † 1.120 night to be much observed 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 Aa∣ron, This is the Ordinance of the Passeover l 1.121: there shall no stranger m 1.122 cat thereof.

44 But every man-servant that is bought for money, when thou hast circumcised him n 1.123, then shall he eat thereof.

45 A forreiner▪ and an hired servant shall not eat thereof o 1.124.

46 * 1.125 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house p 1.126, neither shall ye break a bone there∣of q 1.127.

47 All the Congregation of Israel shall † 1.128 keep it.

48 And * 1.129 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 shall 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 past the self-same day, that the LORD did bring •…•…e children of Israel out of the land of Egypt * 1.130 by their armies.

Notes

• a 1.1

  Had spoken, before the three days darkness, as may appear by comparing ver. 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place, aswell that he might not interrupt the history of all the plagues, as that he might give the whole institution of the Passeover together.
• b 1.2

  The first moneth after the vernal Equinox, called Abib, Exod. 13. 4. and 23. 1•…•…. Deut. 16. 1. and Nisan▪ Neh. 2. 1. Esth. 3. 7. containing part of our March, and part of April.
• c 1.3

  Heb. the head: which, I conceive, notes not so much the order, which is more plainly mentioned in the following words, as the eminency of it, that it shall be accounted the chief and principal of all moneths, as the Sabbath hath been called by some, the queen of days. And justly must they prefer this moneth before the rest, whether they looked backward to their prodigious deliverance from Egypt therein, or forward to their spiritual redemption by Christ, and to the acceptable year of the Lord, Luk. 4. 19. for in this very moneth our Lord Jesus suffer∣ed, Ioh. 18. 28.
• d 1.4

  Heretofore your first moneth for all af∣fairs hath been Tisri, which in part answers to our September, and is the first moneth after the Autumnal Equinox; and so it shall be to you still as to civil affairs, as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8, 9, 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth.
• e 1.5

  Partly that they might have the lamb ready for the Sa∣crifice, 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 saith strengthned as to their approaching deliverance, and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt, and of that more glorious deliverance from Hell by Christ the true Passeover, which should be offered for them; partly to teach the Church in all ages, how ne∣cessary a thing preparation is to the solemn duties and exer∣cises of Religion; and partly to signifie, that Christ should be first set apart and separated to the Ministry, which was done 3 or 4 Prophetical days, i. e. years, before his death, and afterwards offered: Most of which reasons being perpe∣tual, it may seem this usage was so too, and not for the first passeover onely.
• f 1.6

  Into their houses, where the Iews tell us he was tied to the beds post.
• g 1.7

  Or, Kid, ver. 5. for the same word signifies both, though a lamb was commonly used, and a kid onely in case of the want of a lamb: and the Chaldee and LXX do almost constantly translate the Hebrew word lamb. And Christ is seldom or never typified by a kid, but gene∣rally by a lamb, as he is called Ioh. 1. 29. partly for his inno∣cency, meekness, patience, &c. but principally with respect to this 〈◊〉〈◊〉 lamb▪ in stead whereof he was in due time to be offered, whence he is called our Passeover, 1 Cor. 5. 7.
• * 1.8

  Or, kid.
• † 1.9

  A •…•…amb was to be disposed of to every house or family, accord∣ing to its quantity or the numbers of persons in it, as the next verse explains it. The several families are called the houses of their fathers, because they consist of those persons which come from one father or grandfather. The people were divided into Tribes, the Tribes were subdivided into Families, and the Families again into Houses, which were like sprigs taken from the greater branches and planted apart, and each of these had their several fathers, from whom they were deno∣minated, as here they are.
• h 1.10

  (i. e) For the eating of the whole lamb at one meal, ac∣cording to the rule, ver. 8, 10. If the persons be so few that they cannot eat it up without gluttony.
• i 1.11

  Or rather thus, word for word, And, or Then he (the master of that Family) shall take also his neighbour next unto his house, he shall take him and his family into society with himself, they shall joyn together.
• k 1.12

  Or, persons, i. e. as the two families shall consist of more or fewer persons. I suppose, the meaning is, that if his next neighbours family were of it self sufficient for the eating of the whole lamb, that he should pass over that to the next small family, which being joyned with his might make up a fit number, which, as the Hebrew Doctours tell us, was ten, be∣sides women and children.
• † 1.13

  (i. e) According to the pro∣portion which he can or commonly doth eat. The meaning is this, The whole lamb being to be eaten at once, and a suf∣ficient number being necessary to that end, and there being great variety in mens stomachs and meals, they were to give allowance for that, and to take either more or fewer persons, as their stomachs were better or worse.
• l 1.14

  Without any deformity or distemper of body. Heb. per∣fect. Of which see Levit. 22. 22, &c. Deut. 15. 21. and 17. 1. And this the very light of nature taught the heathens to observe in their Sacrifices. This property was required, both to typifie Christ, a lamb without spot or blemish, Heb. 9. 14. 1 Pet. 1. 19. and to instruct us, that all our services to God must be as perfect as possibly may be.
• m 1.15

  Partly be∣cause that was better and more perfect than the female, whence a male is opposed to a corrupt thing, Mal. 1. 14. and partly to typifie the man Christ Jesus.
• † 1.16

  Heb. Son of •…•… year.
• n 1.17

  (i. e.) A year old, when it is in its vigour and perfection and the fittest type of Christ. Most explain it thus, that it was not to be more than a year old, but it might be much less, seeing it might be offered to God any time after it was 8 days old, Exod. 22. 30. Levit. 22. 27. But though it was then fit to be offered to God, it was not very fit to be eaten by men. And the Hebrew phrase the son of a year seems to require a years age, as S•…•…ul is called the son of one year, 1 Sam. 13. 1. when he had reigned one whole year. And it is remarkable, that he doth not say the son of this or that year, which might agree to one brought forth that year, though it was much younger than a year, but the son of a year, without any restrictive article.
• n 1.18

  Heb. and from the goats: If you want a lamb, you shall take a kid of or from the goats. But the particle and is here well rendred or as it is used, Gen. 13. 8. Exod. 21. 17. compared with Mat. 15. 4. Psal. 8. 4. •…•…pared with Heb. 2. 6.
• o 1.19

  Separate it from the rest of the flock, and keep it in a safe place: the reasons of which see ver. 3.
• * 1.20

  Lev. 23. 5. Num. 9. 3. and 28. 16. Deut. 16. 1.
• p 1.21

  Or rather, every assembly, to wit, every such society as meet together for the eating of the lamb. And the assembly is said to kill it, because one person did it in their name and by their appointment, in which manner and upon which reason the whole congregation is said to stone a man, Levit. 24. 14, 16. Numb. 15. 35. Deut. 22. 21. It is probable it was killed by the master of the fa∣mily, who was a Priest in his own Family, &c.
• † 1.22

  Heb. between the two evenings
• q 1.23

  Heb. be∣tween the evenings or the two evenings, i. e. between the begin∣ning and end of the evening. The evening is one third part of the day, and one of the appointed and usual times of de∣votion, as appears from Psal. 55. 17. Dan. 6. 10. and it be∣gun at their ninth, or our third, hour, as may be gathered from Act. 3. 1. For then the Sun began more sensibly to decline, whence that time is fitly called by the Iews the first evening, and that was the time of the evening Sacrifice; the second evening was when the Sun was setting or set. Be∣tween these it was to be killed. This had a respect both to the time of the Worlds age when Christ came, which was its evening, or declining time, or end, Heb. 1. 2. and 9. 26. 1 Pet. 1. 20. and the time of the day in which Christ our Passeover was killed, Mat. 27. 46.-50. Mark 15. 25, 33, 34.
• r 1.24

  This was afterwards restrained to the Priests, but at this time it was allowed to the masters of families, as their present circumstances required.
• s 1.25

  With a bunch of hyssop, ver. 22.
• t 1.26

  As a badge of distinction between their houses and the E∣gyptians, not to direct the destroying Angel where they were, who could as well discern the houses as the blood in the night, but to direct their thoughts to Christ, whose blood was here∣by evidently typified, by whose merits and mediation they ob∣tained this preservation and deliverance from Egypt, as well as that great deliverance from Hell.
• u 1.27

  (i. e.) The night following the fourteenth, and beginning the fifteenth, day. The lamb was killed upon the 14th. day, in the evening or close thereof, but it was eaten upon the 15th. day, to wit in the beginning of it: whence the Passe∣over is said to be offered sometimes upon the 14th. and some∣times upon the 15th. day, which may serve for▪ the reconcilia∣tion of some seemingly contrary Scriptures.
• x 1.28

  Partly for ex∣pedition, ver. 11. and principally to be a type of the lamb of God Christ and of the sharp and dreadful pains which he suf∣fered not onely from men, but from God too, and from the fire of his sore displeasure against sinners, whose place and person Christ sustained in his sufferings.
• y 1.29

  Partly as a Monu∣ment of their speedy departure out of Egypt, which gave them not time to leaven their bread, ver. 34. which is the reason alledged for it, Deut. 16. 3. partly to teach us how men should be qualified that come to the Sacrament, they should be purged from error, and pride, and malice, and hypocrisie, which are called and compared to leaven, Mat. 16. 6, 11. Luk. 12. 1. 1 Cor. 5. 8. and partly to signifie the singular purity of Christ from all kinds of spiritual leaven▪
• z 1.30

  Both to remind them of their hard service and bitter usage in Egypt, Exod. 1. 14. from which God delivered them, Deut. 16. 3. and to prefigure the further crosses and troubles which they were to expect between their going out of Egypt and coming to Canaan. Or, with bitternesses, i. e. with great bitterness, or with grief of heart, that together with faith in God and in Christ and hope and joy for their approaching deliverance they might exercise bitter and hearty repentance for their I∣dolatries and other sinful practises whereof they were guilty in Egypt. And this instructs us as well as them of the absolute necessity of true and bitter repentance in all those that would profitably •…•…eed upon Christ our passeover.
• a 1.31

  (i. e.) Not throughly roasted, for such we also say is raw, and so the Hebrew word na is understood by the Iewish and other Doctours. It signified, that Christ should suffer, as well as save, to the uttermost, all that was due for our sins.
• b 1.32

  Heb. the inwards, which were to be taken and washed, and then to be rosted together with the rest. Some do here except the fat and caul and kidneys, which were reserved by God for him∣self, 2 Chron. 3•…•…. 12, 14. But that exception was not made till after this time, and it seems not certain that that excep∣tion extended to the Paschal lamb. These and the head and legs are here mentioned not to exclude other parts but be∣cause they are not commonly roasted, but God would have the whole lamb roasted and eaten, to signifie, that we must have either nothing of Christ or the whole Christ, and all his benefits, his spirit to sanctifie and rule us as well as his blood to save us.
• * 1.33

  chap. 23. 18. and 34. 25.
• ‖ 1.34

  Which either was not usually eaten, or was more than all of you could conveniently eat.
• c 1.35

  To prevent either 1. the superstitious use of the relicks of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brasen serpent, which upon that account they worship∣ped: or 2. the profane abuse of that which had been conse∣crated to Gods service. Compare Exod. 29▪ 34.
• d 1.36

  To wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a travellers habit. But that these, and some other circumstances now enjoyned and used, were only temporary, and not perpetual, nor obligatory, sufficiently appears from the practise not onely of the Iews in following ages, but also of Christ and of his A∣postles. And in like manner there are some institutions in the New-Testament which did onely oblige that age and not all that follow them, as Act. 15. 28, 29.
• e 1.37

  Like Travellers, and persons undertaking some difficult service; for such used to gird up their garments, which in those parts were long and troublesome. See 2 King. 4. 29. and 9. 1. Luk. 12. 35.
• f 1.38

  A badge, 1. of their readiness for their journey, Isa. 5. 27. Act. 12. 8. 2. Of their freedome▪ for slaves, such as the Is∣raelites now were in Egypt, used to go barefooted. 3. Of joy, as on the contrary going barefoot was a badge of mourning, 2 Sam. 15. 30.
• g 1.39

  Like persons upon the point of departing, which was a very comfortable circumstance.
• h 1.40

  For so the word sig∣nifies, Deut. 16. 3. Isa. 52. 12.
• i 1.41

  This lamb, or your eating of it, is the Lords Passeover, i. e. it is a sign of Gods passing over you and your houses, when he comes to destroy the E∣gyptians on every side of you, ver. 13. 23. It is a Metonymy usual in Sacramental speeches, as Gen. 17. 10. Mat. 26. 26, 27, 28.
• * 1.42

  Num. 33. 4.
• ‖ 1.43

  Or, Princes.
• k 1.44

  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. by destroying those beasts which they wor∣shipped, and it is not unlikely, but those particular beasts, which were their chief Idols, as Ap•…•…s, Mnevis, &c. were first-born and there∣fore perished in this plague. Or 3. by overthrowing their Idols, as he afterwards did Dagon. And so some Hebrew writers tell us, that this very night all their Idols were broken and thrown down. And there are some foot-steps hereof even in heathen Au∣thors: Of whom some tell us, that most of the Temples of E∣gypt at one time fell down by an earth-quake▪ and others af∣firm that the Egyptian Gods for fear of one Typho (by whom it is apparent they meant Moses) did hide themselves for a sea∣son, &c.
• l 1.45

  Both to you, as he now said, a sign and a pledge to con∣firm 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 on ver. 7.
• m 1.46

  This is spoken of God after the manner of men; the sence is, If I find, that you keep the condition which I require, you may expect the priviledge which I have promised you; otherwise not.
• † 1.47

  Heb. for a destruction.
• n 1.48

  Or, Monument, both of this deliverance from Egypt, and moreover of your redemption by Christ, of which that is a Type, as even the antient Iews 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 Egypt, to wit, upon the fif∣teenth day of the moneth of Nisan. Upon which day our blessed Lord was crucified for the redemption of his people.
• * 1.49

  You shall observe it for a solemn feast or festival time.
• o 1.50

  (i. e.) So long as your state and Church continues, or till the coming of the Messias. This word doth not always signifie eternity, but any long time, as Prov. 29. 14. Dan. 3. 9. and oft else∣where.
• * 1.51

  chap. 13. •…•…. and 23. 15. and 34. 18.
• p 1.52

  Besides and after the day of eating the Passeover, which was a distinct feast and no part of the feast of unleavened bread.
• q 1.53

  To remind them of their departure out of Egypt, which was so sudden, that they had not leisure to leaven their dough. See more on ver. 8.
• * 1.54

  Gen. 17▪ 14▪
• r 1.55

  Either by excommunication, or by death to be inflicted by the Magistrate, and, in case of his neglect, by God himself. Nor let any one think that this was too severe a punishment for what may seem no great offence. For this was indeed a very great crime, being a manifest contempt of God and a rebellion against Gods au∣thority and express command, which surely deserves as se∣vere a punishment as is inflicted upon Rebels against their Prince, especially considering that the Israelites were the peo∣ple and subjects of God in a peculiar manner. It was also a tacit renunciation of their Religion, and of the covenant of God with them, and of their interest both in that past deli∣verance out of Egypt, and in the future deliverance by the Messias. See more on Gen. 17. 14.
• s 1.56

  A solemn day for the people to assemble together and to attend upon the publick Worship and service of God in hear∣ing his Word, Prayers, Praises, and Sacrifices.
• t 1.57

  Because then Pharaoh and his host were drowned in the Sea; as on the first day the first-born were killed. So their deliverance was be∣gun on the first and compleated on the seventh day, and therefore those days deserved a special character of honour. And indeed that there were seven days between those two mi∣racles the Jews unanimously affirm and it seems probable from the account of their journies.
• u 1.58

  (i. e.) Of servile work, Lev. 23. 7.
• † 1.59

  Heb. soul.
• x 1.60

  Herein, as many think, these days were inferiour to the Sabbath, in which that was forbidden. But of this see my notes on Exod. 16. 23. and 35. 3.
• y 1.61

  So called not from their Military force or courage, but from their numbers and the order and manner in which they came forth. See chap. 13. 18.
• * 1.62

  Levit. 23. 5. Numb. 28. 16.
• z 1.63

  Inclusively. For otherwise they were obliged to eat un∣leavened bread eight dayes, viz. on the day of the Passe-over, ver. 8. and seven dayes after, which is strictly and properly called the Feast of unleavened Bread, because in them they were tyed to that ceremony onely, except the two days of an Holy Convocation.
• a 1.64

  To wit, a Profelite: for strangers unconverted to the Jew∣ish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread. Though I see no inconvenience, if all Strangers though Heathens, were for∣bidden to have or use any unleavened Bread at that time, lest the Jews who conversed with them might be tempted to desire or partake of it with them.
• † 1.65

  To wit of Canaan which I have promised to you and to which I am now leading you, which was so well known to all of them that it was needless to ex∣press it in this place.
• ‖ 1.66

  Or, kid.
• * 1.67

  Heb. 11. 28.
• b 1.68

  So the Hebrew word is rightly rendred, as appears▪ from Heb. 9. 19.
• c 1.69

  (i. e.) Of the house wherein he did eat the Passe-over, which oft-times was his Neighbours house: See ver. 4.
• d 1.70

  Till the beginning of the morning after midnight and after the slaughter of the Egyptians first-born: which may reconcile those Scriptures, that seem to contradict one another, while some affirm they went out of Egypt by night, and others by day, for they went out in the morning very early when it was yet dark, as it is expressed in a like case, Iohn 20. 1.
• * 1.71

  Ezek. 9. 6. Rev. 7. 3. and 9. 4.
• e 1.72

  Heb. not give him license or commission.
• f 1.73

  (i. e.) The destroying Angel, which whether it were a good or bad Angel is not agreed, nor is it necessary to determine.
• g 1.74

  viz. The substance of the thing, the Passeover and Feast of unleavened Bread, though not all the Rites and Ceremonies, whereof divers were peculiar to the first time.
• h 1.75

  Viz, of Canaan, as ver. 19. For in the Wilderness they kept this Feast but once, and that by Gods particular direction, Numb. 9. 2.
• * 1.76

  Jos. 4. 6.
• i 1.77

  Or, part of Divine Worship. God expects this even from the Jewish Children, and much more from Christian men, that they should enquire and understand what is said or done in the publick Worship or service of God, and therefore not to rest in dumb signs whereof they neither enquire nor know the meaning, or in the service of God in a language which they understand not.
• k 1.78

  The Passeover was both a Sacrifice, as it was offered to God, as it appears from Exod. 23. 18. and 34. 25. Numb. 9. 7, 13. Deut. 16. 2, 5. and because there was in it the shed∣ding and sprinkling of blood, wherein the essence of a Sacri∣fice consists, 2 Chron. 30. 16. and 35. 11, 13. and also a Sa∣crament, as it was received and eaten by men.
• * 1.79

  chap. 4. 31.
• l 1.80

  In token of their thankful acknowledgement of Gods favours, and of their chearful submission to Gods command and ordinance. See 2 Chron. 29. 30.
• m 1.81

  They killed and did eat the Paschal Lamb in such man∣ner as God prescribed.
• * 1.82

  chap. 11. 4.
• n 1.83

  A great aggravation of the Plague: For then darkness it self strikes men with horrour and makes any calamity more terrible, then they were asleep and secure and least expected such a stroke.
• * 1.84

  Numb. 8. 17. and 33. 4. Psal. 78. 51. and 105. 36. and 135. 8. & 136. 10.
• o 1.85

  Both of man and beast, whether Male or Female. Some extend it to all that were first-born, and so ma∣ny persons might be killed in one house, as both Father and Mother, and several Sons, which might be the first-born by several Mothers, and Sons sons or Daughters, &c. Others con∣fine it to the first-born Child in the Family. I conceive the heads of the Family are not included, for these though they might be the first-born Children of their Parents Families, yet were not nor ever are called or accounted the first-born of their own Families, but the heads and roots of them: But for all the rest I conceive they are all included, because all such were really first-born and did first open their mothers Womb, and all such were to be set apart unto the Lord, instead of these first-born of the Egyptians now slain, chap. 13. 12, 15. and therefore are in both places to be understood in the same la∣titude.
• * 1.86

  Wisd. 18. 11. chap. 4. 23.
• † 1.87

  Heb. house of the pit.
• p 1.88

  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 under∣stood.
• q 1.89

  (i. e.) He sent this message to them, for they came no more to him, chap. 10. 29.
• * 1.90

  chap. 10. 5.
• * 1.91

  chap. 10. 26.
• r 1.92

  Pray to God for me, that I may not perish by this or any other plague.
• s 1.93

  Not by force, which they durst not now use, but by ear∣nest and importunate intreaties, Exod. 11. 8. This was the ground of that fable of the heathens mentioned in Tacitus, that the Iews were driven out of Egypt for their Scabs: so they falsly and maliciously ascribed their own ulcers and scabs sent upon them by God to the Israelites.
• ‖ 1.94

  Or, dough.
• t 1.95

  Or, as others rightly render it, their dough-lumps, or food, or lumps of paste unleavened.
• u 1.96

  Either before this time as they had opportunity, when their hearts were mollified by the foregoing plagues: or e∣ven at this time, when the Israelites might well take confi∣dence to borrow, and the Egyptians would be willing to lend them, partly that they might gain their affections and prayers, and partly that they might more readily depart from them.
• * 1.97

  chap. 3. 22.
• x 1.98

  Wherewith they used to adorn themselves in the worship of their Idols, and therefore supposed the Israelites might use them in the worship of their God. Or, vessels; of which see on chap. 11. 2.
• y 1.99

  (i. e.) Inclined their hearts to do it willingly, and not onely out of fear.
• z 1.100

  Heb. and they lent them, to wit, the je∣wels or vessels mentioned ver. 35.
• * 1.101

  Gen. 15. 14. chap. 3. 22. Psal. 105. 37.
• a 1.102

  To wit, of their orna∣ments, Quest. Was not this unjustly done of the Israelites to borrow these jewels which they never paid again? Ans. No, 1. because they did nothing in this matter but by Gods ap∣pointment, chap. 11. 1, 2. so that if there be any injustice▪ it must be in God, in whom there neither can be in any thing, nor is in this thing, the least blot or shadow of iniustice, as well because he hath an unquestionable right in and power to dispose of all persons and things, as being the maker and giver and lord of all; as because there was great and evident reason both why the Israelites should be recompenced for all their hard labours and sufferings, and why the Egyptians should be spoiled, for their Idolatry, luxury, and cruelty to the Israelites, and the great benefits which they had received from Ioseph and from the service of the Israelites. 2. because the supreme Lord of all forbad them to restore what they borrowed, and gave them the entire right and sole propriety therein. 3. because though there was a form and appearance of borrowing and lending, yet indeed the Israelites did not so much borrow as desire, as the Hebrew word rendred borrow, ver. 35. signifies, and the Egyptians did not reckon these things as lent, and to be restor∣ed, but as given and never to be expected again; even as Pha∣raoh and his people rightly judged, that if the Israelites were once permitted to go out of the land with their whole fami∣lies and estates, they would never return again, chap. 14. 5. And in truth the Egyptians did and might esteem it a good bar∣gain to give these things to redeem their lives, and to ingage the Israelites to a speedy departure, knowing that otherwise both their persons and all their estates were in extreme hazard. 4. because, if these jewels were properly borrowed, yet the E∣gyptians by their causeless and hostile pursuit after the Israelites with intent to destroy them did fully discharge them from all obligations to restitution, and give them a right not onely to keep these goods, but to take any other which they could from the Egyptians, according to the known and approved laws of War.
• * 1.103

  Num. 33. 3.
• * 1.104

  Gen. 49. 11.
• b 1.105

  A place so called either because there the Israelites first lodged in booths or rents▪ whereas before they dwelt in houses: or because there God first spread his cloud of sire over them, for a covering, Psal. 105. 39.
• * 1.106

  chap. 38. 26. Numb. 1. 46. and 11. 21.
• c 1.107

  To wit, grown and strong men and fit for War, among whom there was none seeble or sick, Psal. 105. 37. Thus the Heathen writer Ch•…•…remon, mentioned by Iosephus, speaking of this matter, reckons up first 250 thousand, and then 380 thousand more.
• d 1.108

  The Hebrew word properly sig∣nifies strong and able men, fit to go on foot in battel aray: so decrepit or weak old men are not comprehended in this num∣ber.
• e 1.109

  And women, whose presence and assistance is necessa∣ry to them. See Exod. 10. 24. Some say the Hebrew word taph signifies their housholds or families, which consist principally of women and children.
• † 1.110

  Heb. a great mixture. Num. 11. 4.
• f 1.111

  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 glo∣rious works which they had seen had raised their esteem of God and of his people, and made them expect a share in the great felicities which they presumed would be conferred upon a people so highly honoured and beloved of such an almighty and alsufficient God. And because their hearts were not sin∣cere nor their ends right they soon repented of their choice, Numb. 11. 4. Compare Zech. 8. 23.
• g 1.112

  Both because leaven was forbidden to them at that time, and because the great haste required gave them not time for leavening it.
• * 1.113

  chap. 6. 1. and 11. 1.
• h 1.114

  Not by force, but by importunate requests, as was observed on ver. 33. Thus men are said to be driven to worship the sun, moon, &c. when they are perswaded to it, Deut. 4. 19.
• * 1.115

  Gen. 15. 13. Act. 7. 6. Gal. 3. 17.
• i 1.116

  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. And al∣though it doth not plainly appear when that promise was made, because the Scripture mentions not Abrahams age, nei∣ther when it was made, nor when Abram came to Haran with his father: Gen. 11. 31. but onely when he went out of Ha∣ran being 75 years old, Gen. 12. 4. yet a good while after it was made, and, as it may seem more than probable, 30 years afterward, it is manifest there were onely 400 years of this time to come, Gen. 15. 13. And many more years passed ere there was such a man as Israel or Iacob, and more ere there were any children of Israel, or of Iacob, and yet more ere they came into Egypt. How then can this be true which is here said? Ans. 1. Some affirm that they were in Egypt 430 years, which is sooner said than proved. 2. Some anti∣ent Hebrew copies are said to have had more words than ours now have; for the LXX, and Samaritan Interpreters ▪after the words in Egypt, read, and, in the land of Canaan. And some other copies after the word, who, adde, together with their fa∣thers, or, and their fathers. And so the difficulty vanisheth. And if it should be granted, that there were some few such errours in our present copies in matters purely historical or chronolo∣gical, which God might permit to be there for many wise and holy reasons, yet this is no preiudice to our faith, or to Gods providence, which hath been pleased to have so special a care of those Texts which concern the essentials of Faith and a good life, that all copies are agreed in them. 3. These 430. years are not by the Text confined to Egypt, but may be extended to any place, where they were sojourners, and the Hebrew word, asher, is not to be rendred, which, as relating to the time of their sojourning, but who, as belonging to the persons sojourn∣ing, as our translation well renders it, and the sence is, that they were sojourners, or, which is all one, strangers or dwel∣lers in a land that was not theirs, as it is said Gen. 15. 13. for 430 years. And the emphasis lies in the Hebrew word moshab, which is here fitly rendred sojourning, as toshab, coming from the same root, is commonly used for a sojourner, or one that lives in a place or land which is not his, as Levit. 22. 10. and 25. 35, 40. Numb. 35. 15. Psal. 30. 12. There is now but one difficulty remains, how the children of Israel can be said to be sojourners so long, seeing much of this time passed before they were born? Ans. As Levi is said to pay tithes in A∣braham, Heb. 7. 9. because he was in the •…•…ns of Abraham when Abraham paid tithes, with much more reason might the children of Israel be said to solourn so long, because they so∣journed a great part of it in their own persons, and the rest in the loyns of their parents. And as oft times when the parents onely are mentioned, the children are included or intended, as Gen. 12. 3. in 〈◊〉〈◊〉, i. e. in thy seed: and Gen. 13. 17. I will give it (the land) unto t•…•…, i. e. to thy seed: and Iacob is said to be •…•…rought to again out of Egypt, Gen. 46. 〈◊〉〈◊〉. to wit∣•…•… hi•…•… posterity▪ and David is oft put for his posterity, as 1 King. 12. 16. Ezek. 34. 23. and 37. 24, 25. why may not parents also be understood sometimes, when the children one∣ly are mentioned? But we need not make suppositions, seeing we have examples, the persecution in Egy•…•…t and deliverance out of it, which happened to the parents onely, being attri∣buted to their posterity, who neither felt the one, nor saw the other, Deut. 26. 5. &c. Compare Psal. 66. 6. Iudg. 10. 11, 12. And the souls of the house of Iacob (i. e. of the chil∣dren of Israel, for by house it is evident he means onely chil∣dren) which came with Iacob into Egypt are said to be threescore and ten souls, Gen. 46. 26, 27. In which number and title Iacob himself is confessedly included. And therefore upon the very same ground, under this title of the children of Israel we must understand Israel himself, who being the chief author and subiect of this sojourning in Egypt, it were unreasonable to exclude him from the number of these sojourners. And this phrase being once extended to their immediate parent, may by a parity of reason be extended to their great grandfather Abra∣ham as being the first Author of that famous peregrination or sojourning which being begun in Canaan ended in Egypt. Add to this, that the word Israel, as it is put for the people or chil∣dren of Israel, is elsewhere used for the whole Church of God, as Rom. 9. 6. and therefore may well include Abraham as the father, and▪ under God, the founder of it. And the title of the children of Israel might well be given to all that people and to the family from which they descended, because they were now known by that name. And that this indeed was Moses his meaning, which is here produced▪ may be further gathered from hence, that otherwise Moses had contradicted himself: for by the years of the lives of Iacob and Levi and Kohath and Abram and Moses himself, which he precisely sets down, it appears that the sojourning of the children of Israel strictly so called in Egypt was not above 215 years. And it is absurd to think that so wise and learned a man as all acknowledge Moses to have been should commit so gross an errour, especially seeing that generation could easily have confuted him.
• ‖ 1.117

  If this be the right translation, the 430 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 Au∣thours, else there wants one year of it, because the law was not given till about a year after their coming out of Egypt. Nor was it of any concernment to the Apostles argument there whether it wanted a year of that number or no, as here it is. But the words may be rendred here, as Gen. 7. 12. in the body or strength of the day, i. e. when the day-light was full and clear and strong, when it was broad day-light, the Egyptians seeing, and not being able to hinder them. If it be said, they went out by night, Deut. 16. 1. that is true, in regard of their re∣solution and preparation and the beginning of their journey, but their actual marching forth was by day-light or in the morning, nor could it be done sooner from the nature of the thing and the time necessarily required for so great a work.
• k 1.118

  This circumstance is noted to set forth the accurateness and infallibility of Gods foreknowledge and the efficacy of his pro∣vidence in accomplishing all his own counsels in his own ap∣pointed time.
• * 1.119

  See Deut. 16. 6.
• † 1.120

  Heb. a night of observations.
• l 1.121

  This which here followeth is the law or appointment of God concerning the celebration of the Passeover.
• m 1.122

  Or, forreigner, who is so both by Nation and Religion: for, if he were circumcised, he might eat of it▪ ver. 44, 48.
• n 1.123

  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 then Circumcision was not to them a seal of Gods covenant, nor of their Religion, for that must be matter of choice, but onely a civil badge, or a note of that family or people into which they were politically incorporated.
• o 1.124

  Except he submit to circumcision, as ver. 43. See Numb. 9. 14.
• * 1.125

  Numb. 9. 1•…•….
• p 1.126

  Partly because they were all obliged not to go out of the house till the morning, ver. 22. and to leave none of it till that time, ver. 10. partly, lest it should be either superstiti∣ously or profanely abused; and partly to signifie, that Christ and Salvation are not to be had out of Gods house or Church.
• q 1.127

  To take out and eat the marrow of it. This was required partly to mind them of their hasty departure out of Egypt, wherein they had no leasure to break and empty the bones, and principally, that it might be an evident type of the Lord Jesus, in whom this was literally fulfilled, Iob. 19. 36. The bones were burnt with the other remainders of the Lamb.
• † 1.128

  Heb. do it.
• * 1.129

  Numb. 9. 14.
• * 1.130

  chap. 6. 26.