Text -- Exodus 12:29 (NET)

The Deliverance from Egypt

12:29 It happened at midnight– the Lord attacked all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the prison, and all the firstborn of the cattle.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 12:29

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

Clarke: Exo 12:29

Smote all the first born - If we take the term first-born in its literal sense only, we shall be led to conclude that in a vast number of the houses of the Egyptians there could have been no death, as it is not at all likely that every first-born child of every Egyptian family was still alive, and that all the first-born of their cattle still remained. And yet it is said, Exo 12:30, that there was not a house where there was not one dead. The word therefore must not be taken in its literal sense only. From its use in a great variety of places in the Scriptures it is evident that it means the chief, most excellent, best beloved, most distinguished, etc. In this sense our blessed Lord is called the First-Born of every creature, Col 1:15, and the First-Born among many brethren, Rom 8:29; that is, he is more excellent than all creatures, and greater than all the children of men. In the same sense we may understand Rev 1:5, where Christ is called the First-Begotten from the dead, i.e., the chief of all that have ever visited the empire of death, and on whom death has had any power; and the only one who by his own might quickened himself. In the same sense wisdom is represented as being brought forth before all the creatures, and being possessed by the Lord in the beginning of his ways, Pro 8:22-30; that is, the wisdom of God is peculiarly conspicuous in the production, arrangement, and government of every part of the creation. So Ephraim is called the Lord’ s First-Born, Jer 31:9. And the people of Israel are often called by the same name, see Exo 4:22 : Israel is my son, my First-Born; that is, the people in whom I particularly delight, and whom I will especially support and defend. And because the first-born are in general peculiarly dear to their parents, and because among the Jews they had especial and peculiar privileges, whatever was most dear, most valuable, and most prized, was thus denominated. So Mic 6:7 : Shall I give my First-Born for my transgression, the fruit of my body for the sin of my soul? Shall I give up the most beloved child I have, he that is most dear and most necessary to me, in order to make an atonement for my sins! In like manner the Prophet Zechariah, speaking of the conversion of the Jews to the Gospel of Christ, represents them as looking on him whom they have pierced, and being as one that is in bitterness for his First-Born; that is, they shall feel distress and anguish as those who had lost their most beloved child. So the Church triumphant in the kingdom of God are called, Heb 12:23, the general assembly and Church of the First-Born, i.e., the most noble and excellent of all human if not created beings. So Homer, Il. iv., ver. 102: Αρνων πρωτογονων ρεξειν κλειτην ἑκατομβην· "A hecatomb of lambs all firstlings of the flock."That is, the most excellent of their kind

In a contrary sense, when the word first-born is joined to another that signifies any kind of misery or disgrace, it then signifies the depth of misery, the utmost disgrace. So the First-Born of the poor, Isa 14:30, signifies the most abject, destitute, and impoverished. The First-Born of death, Job 18:13, means the most horrible kind of death. So in the threatening against Pharaoh, Exo 11:5, where he informs him that he will slay all the first-born, from the first-born of Pharaoh that sitteth upon the throne; to the first born of the maid-servant that is behind the mill, he takes in the very highest and lowest conditions of life. As there was no state in Egypt superior to the throne, so there was none inferior to that of the female slave that ground at the mill. The Prophet Habakkuk seems to fix this as the sense in which the word is used here; for speaking of the plagues of Egypt in general, and the salvation which God afforded his people, he says, Hab 3:13 : Thou wentest forth for the salvation of thy people - thou woundedst the Head ( ראש rosh , the chief, the most excellent) of the house of the wicked - of Pharaoh and the Egyptians. And the author of the book of The Wisdom of Solomon understood it in the same way: The master and the servant were punished after one manner; and like as the king, so suffered the common people - for in one moment the Noblest Offspring of them was destroyed, The Wisdom of Solomon 18:11, 12. And in no other sense can we understand the word in Psa 89:27, where, among the promises of God to David, we find the following: Also I will make him my First-Born, higher than the kings of the earth; in which passage the latter clause explains the former; David, as king, should be the First-Born, of God, i.e., he should be higher than the kings of the earth - the Most Eminent potentate in the universe. In this sense, therefore, we should understand the passage in question; the most eminent person in every family in Egypt, as well as those who were literally the first-born, being slain in this plague. Calmet and some other critics particularly contend for this sense.

Calvin: Exo 12:29

29.And it came to pass, that at midnight Lest the hand of God should be hidden in this miracle, as well in the preservation of the people as in taking vengeance upon the Egyptians, Moses sets forth its power by many circumstances. For he both relates that the destruction took place at midnight, which was the time prescribed by God, and then adds, that all the first-born of the land were smitten, from the son of the king to the son of the captive in the dungeon. It is thus that he indicates proverbially the most abject persons, as he had said before, “unto the first-born of the maidservant that is behind the mill.” For it could only be by an extraordinary miracle that this calamity could affect every house without exception, at the same hour, especially when it extended even to the beasts. Thirdly, he recounts that all the Egyptians were aroused suddenly, and manifestly convinced that the God of Israel was wroth with them. Fourthly, that Pharaoh humbly prayed of Moses to lead forth the people in haste; nay, that he even importunately thrust them out. Yet not even by such clear and solid proofs has the dishonesty and impudence of some been prevented from attempting to upset by their falsehoods this memorable work of God. The calumnies are too well known which Josephus refutes in his reply to Apion the Grammarian; and it appears from Justin ¹⁴⁴ that they were generally received. Nor can we wonder that the devil should have employed all sorts of artifices, so that by the introduction of various fables he might efface from men’s minds the redemption of the Church. But here also was manifested the admirable wisdom of God, that the futility of these absurdities refutes itself, without the use of any arguments against them. Perhaps there was no intention to deceive on the part of profane writers, when they reported these frivolous and silly stories about the Jews; for doubtless Strabo ¹⁴⁵ desired to give the true history of the origin of circumcision when he wrote his foolish and unfounded fables. Nor did even Cornelius Tacitus, ¹⁴⁶ although he wrote with malignant and virulent feelings, intentionally put himself to shame; but when by the impulse of Satan they obscured God’s glory, they were smitten with blindness and folly, so that their ridiculous want of truth might be discovered even by children; from whence, however, some sparks of fact may still be elicited, because God would not suffer so memorable an operation to be altogether forgotten, of which these blind men were the proclaimers, when the devil was using their aid to obliterate its memory.

TSK: Exo 12:29

at midnight : Exo 12:12, Exo 11:4, Exo 13:15; Job 34:20; 1Th 5:2, 1Th 5:3

the Lord smote : The infliction of this judgment on the Egyptians was most equitable; because, after their nation had been preserved by one of the Israelitish family, they had, contrary to all right, and in defiance of original stipulation, enslaved the people to whom they had been so much indebted, had murdered their offspring, and made their bondage intolerable. See Bryant, p. 160. Num 3:13, Num 8:17, Num 33:4; Psa 78:51, Psa 105:36, Psa 135:8, Psa 136:10; Heb 11:28; Heb 12:23

the firstborn of Pharaoh : Exo 4:23, Exo 11:5

dungeon : Heb. house of the pit, Isa 24:22, Isa 51:14; Jer 38:6, Jer 38:13; Zec 9:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 12:29

This plague is distinctly attributed here and in Exo 12:23 to the personal intervention of the Lord; but it is to be observed that although the Lord Himself passed through to smite the Egyptians, He employed the agency of "the destroyer"Exo 12:23, in whom, in accordance with Heb 11:28, all the ancient versions, and most critics, recognize an Angel (compare 2Ki 19:35; 2Sa 24:16).

Poole: Exo 12:29

At midnight a great aggravation of the plague; for then darkness itself strikes men with horror, and makes any calamity more terrible; then they were. asleep and secure, and least expected such a stroke.

All the first-born both of man and beast, whether male or female. Some extend it to all that were first-born; and so many 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 confine 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 firstborn 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 mother’ s womb; and all such were to be set apart unto the Lord, instead of these first-born of the Egyptians now slain, Exo 13:12,15 , and therefore are in both places to be understood in the same latitude.

Gill: Exo 12:29

And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt,.... The midnight of the fifteenth of Nisan, as the Targum of Jonathan, when fast asleep, and thoughtless of any danger; and it being at such a time must strike with a greater horror and terror, when sensible of the blow, which might be attended with a great noise, that might awaken the rest:

from the firstborn of Pharaoh that sat on his throne; the heir to his crown, who was to have sat upon his throne, or already did, being taken a partner with him in it:

unto the firstborn of the captive that was in the dungeon; or prison, that was grinding at the mill there, Exo 11:5 which was the work and business the prisoners were often put to, as appears from the case of Samson, Jdg 16:21,

and all the firstborn of cattle; which were left of the other plagues, which had consumed great numbers of them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 12:29

¹ sn The next section records the deliverance of Israel from Egypt, and so becomes the turning point of the book. Verses 28 and 29 could be included in the exposition of the previous section as the culmination of that part. The message might highlight God’s requirement for deliverance from bondage through the application of the blood of the sacrifice, God’s instruction for the memorial of deliverance through the purging of corruption, and the compliance of those who believed the message. But these verses also form the beginning of this next section (and so could be used transitionally). This unit includes the judgment on Egypt (29-30), the exodus from Egypt (31-39) and the historical summation and report (40-42).

² tn The verse begins with the temporal indicator וַיְהִי (vayÿhi), often translated “and it came to pass.” Here it could be left untranslated: “In the middle of the night Yahweh attacked.” The word order of the next and main clause furthers the emphasis by means of the vav disjunctive on the divine name preceding the verb. The combination of these initial and disjunctive elements helps to convey the suddenness of the attack, while its thoroughness is stressed by the repetition of “firstborn” in the rest of the verse, the merism (“from the firstborn of Pharaoh…to the firstborn of the captive”), and the mention of cattle.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 12:1-51

1 The beginning of the year is changed.

3 The passover is instituted.

11 The import of the rite of the passover.

15 Unleavened bread, etc.

29 The firstborn are slain.

31 The Israelites are driven out of the land.

37 They come to Succoth.

41 The time of their sojourning.

43 The ordinance of the passover.

MHCC: Exo 12:29-36

The Egyptians had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the joy and hope of their families. They had slain the Hebrews' children, now God slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before God's judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of Egypt, the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. God's sons, his first-born, were now released. Men had better come to God's terms at first, for he will never come to theirs. Now Pharaoh's pride is abased, and he yields. God's word will stand; we get nothing by disputing, or delaying to submit. In this terror the Egyptians would purchase the favour and the speedy departure of Israel. Thus the Lord took care that their hard-earned wages should be paid, and the people provided for their journey.

Matthew Henry: Exo 12:29-36

Here we have, I. The Egyptians' sons, even their first-born, slain, Exo 12:29, Exo 12:30. 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 (2Sa 24:15), which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Psa 91:6. Shortly there will be an alarming cry at midnight, Behold, the bridegroom cometh. 2. On whom the plague fastened - on their first-born, the joy and hope 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 34:29, Job 34:20. 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 son (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, Psa 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 you have said (Exo 12:31), and take your flocks as you have said, Exo 12:32. 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 had come to the last extremity, in consequence of which, 1. They are commanded to depart: Rise up, and get you forth, Exo 12:31. 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 (Exo 12:32): " Bless me also; let me have your prayers, that I may not be plagued for what is past, 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 (Exo 12:33), 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? It 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, Exo 12:35, Exo 12:36. When the Egyptians urged them to be gone, it was easy for the 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 Providence 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 trespass-offering, having an eye to this precedent, 1Sa 6:3, 1Sa 6:6. 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 had was forfeited. (3.) As justly as subjects receive the estates granted to 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, Psa 146:7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Pro 13:22; Job 27:16, Job 27:17.

Keil-Delitzsch: Exo 12:29-36

Death of the first-born, and Release of Israel. - The last blow announced to Pharaoh took place in "the half of the night,"i.e., at midnight, when all Egypt was lying in deep sleep (Mat 25:5-6), to startle the king and his people out of their sleep of sin. As all the previous plagues rested upon a natural basis, it might seem a probable supposition that this was also the case here, whilst the analogy of 2Sa 24:15-16 might lead us to think of a pestilence as the means employed by the destroying angel. In that case we should find the heightening of the natural occurrence into a miracle in the fact, that the first-born both of man and beast, and they alone, were all suddenly slain, whilst the Israelites remained uninjured in their houses. This view would be favoured, too, by the circumstance, that not only are pestilences of frequent occurrence in Egypt, but they are most fatal in the spring months. On a closer examination, however, the circumstances mentioned tell against rather than in favour of such a supposition. In 2Sa 24:15, the pestilence is expressly alluded to; here it is not. The previous plagues were nearly all brought upon Egypt by Moses' staff, and with most of them the natural sources are distinctly mentioned; but the last plague came direct from Jehovah without the intervention of Moses, certainly for no other reason than to make it apparent that it was a purely supernatural punishment inflicted by His own omnipotence. The words, " There was not a house where there was not one dead, "are to be taken literally, and not merely "as a general expression;"though, of course, they are to be limited, according to the context, to all the houses in which there were first-born of man or beast. The term "first-born"is not to be extended so far, however, as to include even heads of families who had children of their own, in which case there might be houses, as Lapide and others suppose, where the grandfather, the father, the son, and the wives were all lying dead, provided all of them were first-born. The words, " From the son of Pharaoh, who will sit upon his throne, to the son of the prisoners in the prison "(Exo 12:29 compared with Exo 13:15), point unquestionably to those first-born sons alone who were not yet fathers themselves. But even with this limitation the blow was so terrible, that the effect produced upon Pharaoh and his people is perfectly intelligible.

Exo 12:30-32

The very same night Pharaoh sent for Moses and Aaron, and gave them permission to depart with their people, their children, and their cattle. The statement that Pharaoh sent for Moses and Aaron is not at variance with Exo 10:28-29; and there is no necessity to resort to Calvin's explanation, "Pharaoh himself is said to have sent for those whom he urged to depart through the medium of messengers from the palace."The command never to appear in his sight again did not preclude his sending for them under totally different circumstances. The permission to depart was given unconditionally, i.e., without involving an obligation to return. This is evident from the words, "Get you forth from among my people,"compared with Exo 10:8, Exo 10:24, "Go ye, serve Jehovah,"and Exo 8:25, "Go ye, sacrifice to your God in the land."If in addition to this we bear in mind, that although at first, and even after the fourth plague (Exo 8:27), Moses only asked for a three days' journey to hold a festival, yet Pharaoh suspected that they would depart altogether, and even gave utterance to this suspicion, without being contradicted by Moses (Exo 8:28, and Exo 10:10); the words "Get you forth from among my people"cannot mean anything else than "depart altogether."Moreover, in Exo 11:1 it was foretold to Moses that the result of the last blow would be, that Pharaoh would let them go, or rather drive them away; so that the effect of this blow, as here described, cannot be understood in any other way. And this is really implied in Pharaoh's last words, "Go, and bless me also;"whereas on former occasions he had only asked them to intercede for the removal of the plagues (Exo 8:8, Exo 8:28; Exo 9:28; Exo 10:17). בּרך , to bless, indicates a final leave-taking, and was equivalent to a request that on their departure they would secure or leave behind the blessing of their God, in order that henceforth no such plague might ever befall him and his people. This view of the words of the king is not at variance either with the expression "as ye have said"in Exo 12:31, which refers to the words "serve the Lord,"or with the same words in Exo 12:32, for there they refer to the flock and herds, or lastly, with the circumstance that Pharaoh pursued the Israelites after they had gone, with the evident intention of bringing them back by force (Exo 14:5.), because this resolution is expressly described as a change of mind consequent upon renewed hardening (Exo 14:4-5).

Exo 12:33

" And Egypt urged the people strongly ( על חזק to press hard, κατεβιάζοντο , lxx) to make haste, to send them out of the land; "i.e., the Egyptians urged the Israelites to accelerate their departure, " for they said" (sc., to themselves), " We are all dead, "i.e., exposed to death. So great was their alarm at the death of the first-born.

Exo 12:34-36

This urgency of the Egyptians compelled the Israelites to take the dough, which they were probably about to bake for their journey, before it was leavened, and also their kneading-troughs bound up in their clothes (cloths) upon their shoulders. שׂמלה , ἱμάτιον , was a large square piece of stuff or cloth, worn above the under-clothes, and could be easily used for tying up different things together. The Israelites had intended to leaven the dough, therefore, as the command to eat unleavened bread for seven days had not been given to them yet. But under the pressure of necessity they were obliged to content themselves with unleavened bread, or, as it is called in Deu 16:3, "the bread of affliction,"during the first days of their journey. But as the troubles connected with their departure from Egypt were merely the introduction to the new life of liberty and grace, so according to the counsel of God the bread of affliction was to become a holy food to Israel; the days of their exodus being exalted by the Lord into a seven days' feast, in which the people of Jehovah were to commemorate to all ages their deliverance from the oppression of Egypt. The long-continued eating of unleavened bread, on account of the pressure of circumstances, formed the historical preparation for the seven days' feast of Mazzoth, which was instituted afterwards. Hence this circumstance is mentioned both here and in Exo 12:39. On Exo 12:35, Exo 12:36, see Exo 3:21-22.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 12:1--13:17

C. God's redemption of His people 12:1-13:16

Scholars differ in their opinions as to when Israel actually became a nation. Many have made a strong case for commencing national existence with the institution of the Passover that this section records.¹⁹⁶

". . . properly understood, the Exodus also is precisely the event and the moment that coincides with the historical expression of God's election of Israel. The choice of Israel as the special people of Yahweh occurred not at Sinai but in the land of Goshen. The Exodus was the elective event; Sinai was its covenant formalization."¹⁹⁷

God gave the Israelites a national calendar that set them apart from other nations (v. 2). They also received instructions for two national feasts that they were to perpetuate forever thereafter (vv. 14, 17, 24). Also Moses revealed and explained the event that resulted in their separation from Egypt here.

Constable: Exo 12:29-36

2. The death of the first-born and the release of Israel 12:29-36

The angel struck the Egyptians at midnight, the symbolic hour of judgment (v. 29; cf. Matt. 25:5-6), when they were asleep ". . . to startle the king and his subjects out of their sleep of sin."²¹⁶ Pharaoh had originally met Moses' demands with contemptuous insult (5:4). Then he tried a series of compromises (8:25, 28; 10:8-11, 24). All of these maneuvers were unacceptable to God.

There is evidence from Egyptology that the man who succeeded Amenhotep II, the pharaoh of the plagues, was not his first-born son.²¹⁷ His successor was Thutmose IV (1425-1417 B.C.), a son of Amenhotep II but evidently not his first-born. Thutmose IV went to some pains to legitimatize his right to the throne. This would not have been necessary if he had been the first-born. So far scholars have found no Egyptian records of the death of Amenhotep II's first-born son.

"Thutmose IV claimed that when he was still a prince he had a dream in which the sun god promised him the throne; this implies that he was not the one who would be expected to succeed to the throne under normal circumstances."²¹⁸

We need to understand "no home" in its context (v. 30). There was no Egyptian home in which there was a first-born son, who was not a father himself, that escaped God's judgment of physical death.

"This series of five imperative verbs [in v. 31], three meaning go' (dlh is used twice) and one meaning take,' coupled with five usages of the emphatic particle mg also' . . ., marvelously depicts a Pharaoh whose reserve of pride is gone, who must do everything necessary to have done with Moses and Israel and the Yahweh who wants them for his own."²¹⁹

Pharaoh's request that Moses would bless him is shocking since the Egyptians regarded Pharaoh as a god (v. 32; cf. Gen. 47:7).

The reader sees God in two roles in this section representing the two parts of Israel's redemption. He appears as Judge satisfied by the blood of the innocent sin-bearer, and He is the Deliverer of Israel who liberated the nation from its slavery.

Redemption involves the payment of a price. What was the price of Israel's redemption? It was the lives of the lambs that God provided as the substitutes for Israel's first-born sons who would have died otherwise (cf. Isaac in Gen. 22, and Jesus Christ, the only-begotten of the Father). The first-born sons remained God's special portion (Num. 8:17-18). The Egyptian first-born sons died as a punishment on the Egyptians. The Egyptians had enslaved God's people and had not let them go, and they had executed male Israelite babies (1:15-22) possibly for the last 80 years.²²⁰ God owns all life. He just leases it to His creatures. God paid the price of Israel's redemption to Himself. He purchased the nation to be a special treasure for Himself and for a special purpose (19:5).

Guzik: Exo 12:1-51

Exodus 12 - God Institutes Passover

A. Passover instructions.

1. (1-6) Each household should take a lamb.

Now the LORD spoke to Moses and Aaron in the land of Egypt, saying, "This month shall be your beginning of months; it shall be the first month of the year to you. Speak to all the congregation of Israel, saying: 'On the tenth day of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household. And if the household is too small for the lamb, let him and his neighbor next to his house take it according to the number of the persons; according to each man's need you shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year. You may take it from the sheep or from the goats. Now you shall keep it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight.'"

a. This month shall be your beginning of months: The coming deliverance from Egypt is such a significant act that God tells the children of Israel to remake their calendar - the new year will now start with the month of their redemption from Egypt.

b. Every man shall take for himself a lamb: On the tenth of this first month, each family - or household - is to take a lamb, and the lamb is to live with the family for the four days until Passover.

i. In this way, the lamb became part of the family. By the time it was sacrificed on the fourteenth it was cherished and mourned; God wanted the sacrifice of something precious.

ii. If the household is too small for the lamb: The rabbis later determined that there should be at least ten people for each Passover lamb, and not more than twenty.

c. Your lamb shall be without blemish: The lamb was also to be without blemish; this sacrifice unto the LORD had to be as perfect as a lamb could be.

d. You may take it from the sheep or from the goats: This may sound confusing, but the Hebrew word for lamb can refer to either a young sheep or a young goat.

i. "The Hebrew seh is quite a neutral word and should be translated 'head of (small) stock', applying equally to sheep and goats of any age. The Hebrews, like the Chinese, seem to have regarded any distinction between sheep and goats as a minor subdivision. Probably because of this, to 'separate the sheep from the goats' is proverbial of God's discernment in New Testament times (Matthew 25:32)." (Cole)

2. (7-11) Instructions for eating the Passover.

'And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it. Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it. Do not eat it raw, nor boiled at all with water, but roasted in fire; its head with its legs and its entrails. You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire. And thus you shall eat it: with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. It is the Lord's Passover.'

a. Take some of the blood and put it on the two doorposts and on the lintel of the houses: Before the Passover lamb could be eaten, its blood had to be applied to the doorway of the home, to the top and upon each side the blood was applied. The only part of this sacrifice given to God was the blood; the rest was eaten by each family or discarded (what remains of it until morning you shall burn with fire).

i. As the blood was applied to the top and each side of the doorway, this blood dripped down, forming a figure of a cross in the doorway.

b. And thus you shall eat it: Then, the lamb could be eaten - but only if it had been roasted in fire, with the lamb itself coming into contact with the fire, and with bitter herbs accompanying the meal.

i. As our Passover sacrifice, Jesus had to come into direct contact with the "fire" of the Father's judgment on our behalf, and the bitterness of the cross is reflected in the bitter herbs.

c. Let none of it remain until morning: The Passover lamb had to be eaten completely; a family had to totally consume the sacrifice.

d. With a belt on your waist, your sandals on your feet, and your staff in your hand: The Passover lamb had to be eaten in faith, trusting that the deliverance promised to Israel was present, and that they would walk in that deliverance immediately.

i. Faith was essential to the keeping of Passover: By faith he [Moses] kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them. (Hebrews 11:28)

3. (12-13) The protection of the blood.

'For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.'

a. When I see the blood, I will pass over you: For Israel to be spared the judgment on the firstborn, they had to apply to blood just as God said they should. The blood of the lamb was essential to what God required.

i. If an Israelite home didn't believe in the power of the blood of the lamb, they could sacrifice the lamb and eat it, but they would still be visited by judgment.

ii. If an Egyptian home did believe in the power of the blood of the lamb, and made a proper Passover sacrifice, they would be spared the judgment.

iii. Additionally, an intellectual agreement with what God said about the blood was not enough; they actually had to do what God said must be done with the blood.

b. I will strike all the firstborn in the land of Egypt: The judgment on the firstborn was a powerful act of God, because the firstborn was always considered favored and privileged before God. If God judges the firstborn, then what of the rest of us?

4. (14-20) The institution of Passover and Unleavened Bread as feasts.

'So this day shall be to you a memorial; and you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by an everlasting ordinance. Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat; that only may be prepared by you. So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance. In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening. For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land. You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.'

a. Seven days you shall eat unleavened bread: Passover began on the tenth; on the 14th they ate the Passover, and this was the first day of unleavened bread; then for the next seven days, they ate only unleavened bread.

b. So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt: For the first Passover, the unleavened bread was a practical necessity - they left Egypt in such a hurry there was no time to allow for the dough to rise. After the first Passover, the Feast of Unleavened Bread was a testimony throughout your generations.

c. For seven days no leaven shall be found in your houses: Leaven was also a picture of sin and corruption, because of the way a little leaven influences a whole lump of dough, and also because of the way leaven "puffs up" the lump - even as pride and sin makes us "puffed up."

i. Significantly, God called them to walk "unleavened" after their initial deliverance from Egypt. Symbolically, they were being called to a pure walk with the LORD.

ii. Some suggest there was also a hygenic aspect in getting rid of all the leaven. Since they used a piece of dough from the previous batch to make the bread for that day, and did so repeatedly, that harmful bacteria could take hold in the dough - so it was good to remove all leaven and start all over at least once a year.

B. Moses leads the people in the observance of Passover.

1. (21-23) Moses tells the elders to do as God said.

Then Moses called for all the elders of Israel and said to them, "Pick out and take lambs for yourselves according to your families, and kill the Passover lamb. And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and strike the lintel and the two doorposts with the blood that is in the basin. And none of you shall go out of the door of his house until morning. For the LORD will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and not allow the destroyer to come into your houses to strike you."

a. Moses called for all the elders of Israel and said to them: The elders were expected to lead the way. Moses instructs them to observe the Passover, knowing the rest of the nation will follow.

b. Take a bunch of hyssop: They used this to apply the blood to the doorposts and the lintel. Through the Scriptures, hyssop is often used to apply blood for the cleansing of sin.

i. In Leviticus 14:6, the ceremony for the cleansing of a leper used hyssop to apply blood. In Numbers 19:6 hyssop was used for to make the ashes of a red heifer for the water of purification. In Numbers 19:18 hyssop was used to apply the purification water.

ii. Hyssop was even connected with Jesus' great sacrifice for sin. John 19:29 points out when Jesus was offered sour wine to drink on the cross, the sponge soaked with it was put on a bunch of hyssop.

iii. This is why David, in his great Psalm of repentance, says purge me with hyssop, and I shall be clean (Psalm 51:7). Hyssop was always connected with purification through sacrifice.

c. When He sees the blood . . . the LORD will pass over: The LORD looked for blood. This blood sacrifice was the basis for sparing people from judgment.

i. Salvation wasn't accomplished with a prayer or a fasting or a good work; it was accomplished by a life given on behalf of others.

2. (24-27a) Passover as an enduring ordinance.

"And you shall observe this thing as an ordinance for you and your sons forever. It will come to pass when you come to the land which the LORD will give you, just as He promised, that you shall keep this service. And it shall be, when your children say to you, 'What do you mean by this service?' that you shall say, 'It is the Passover sacrifice of the LORD, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians and delivered our households.'"

a. An ordinance for you and your sons forever: The deliverance of Passover was not only for them, but for their children, and all generations to follow. Passover was the greatest work of redemption performed on the Old Testament side of the cross.

i. In the same way Jesus gave the "new" Passover, saying that His work on the cross was not only for that generation, but should be remembered and applied to all generations (Luke 22:14-20).

b. When He struck the Egyptians and delivered our households: In Passover, there was a two-fold work. First, an enemy was defeated (He struck the Egyptians). Second, God's people were set free and given a new identity, with new promises, a new walk, a new life all together (delivered our households).

3. (27b-28) The obedience of the people.

So the people bowed their heads and worshiped. Then the children of Israel went away and did so; just as the LORD had commanded Moses and Aaron, so they did.

a. Then the children of Israel went away and did so: In many ways these are the most important words of the whole account. As great as God's deliverance was, the people would never receive it if they failed to do what God told them to do. How many Israelites suffered under the judgment of the firstborn because they did not believe and obey? How many Egyptians were spared judgment because they did believe and obey?

b. Their obedience was connected with worship: So the people bowed their heads and worshipped. Then the children of Israel went away and did so.

i. Worship can help with our obedience because it gets things in the right place between God and us. He is the Creator, we are creatures, and we humbly worship Him.

C. The final plague: the death of Egypt's firstborn.

1. (29-30) God slays the firstborn of Egypt.

And it came to pass at midnight that the LORD struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock. So Pharaoh rose in the night, he, 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.

a. The LORD struck all the firstborn in the land of Egypt: God told Moses that Pharaoh would not let them go until he was forced to by God's mighty works (Exodus 3:19-20), and that this work would somehow touch the firstborn of Egypt (Exodus 4:21-23). Now the situation unfolds just as God said it would.

b. All the firstborn in the land of Egypt: This plague was directed against two significant Egyptian gods. First, Osiris was the Egyptian god thought to be the giver of life. Second, against the supposed deity of Pharaoh himself, because his own household was touched (the firstborn of Pharaoh who sat on his throne).

i. An inscription was found in a shrine connected with the great Sphinx that records a solemn promise from the Egyptian gods vowing that Thutmose IV would succeed his father Amenhotep II - whom many believe to be the pharaoh of the Exodus. Why did they make such a unique, emphatic promise from the gods that something so natural would happen - the eldest son take his father's place as Pharaoh? Undoubtedly, because Thutmose IV was not his father's firstborn son, and the firstborn was struck dead at the first Passover. Therefore, they believed that the second born son needed special protection from the gods and the inscription seeks to provide that.

c. So Pharaoh rose in the night, he, all his servants, and all the Egyptians; and there was a great cry in Egypt: In dealing with Pharaoh, God first had to inform his mind, and then break his will. Pharaoh's problem wasn't that there was insufficient intellectual evidence; his heart had to be broken and made soft towards God.

i. Egypt and Pharaoh would not give God His firstborn - Israel (Exodus 4:22-23); so God took the firstborn of Egypt.

ii. Pharaoh once asked, "Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD." (Exodus 5:2) Now he knows that the LORD God is greater than all the Egyptian gods, and greater than Pharaoh himself - who was thought to be a god.

2. (31-36) The response of Pharaoh and the Egyptians.

Then he called for Moses and Aaron by night, and said, "Rise, go out from among my people, both you and the children of Israel. And go, serve the LORD as you have said. Also take your flocks and your herds, as you have said, and be gone; and bless me also." And the Egyptians urged the people, that they might send them out of the land in haste. For they said, "We shall all be dead." So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders. Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians.

a. Rise, go out from among my people: Pharaoh isn't "letting" Israel leave; now he commands them! This is just what the LORD told Moses would happen: When he lets you go, he will surely drive you out of here altogether (Exodus 11:1).

b. Bless me also: This shows that now, Pharaoh knows who the LORD is, the God who is greater than Pharaoh and whom Pharaoh must seek for blessing. Pharaoh only came to this knowledge through being broken.

c. Egyptians urged the people, that they might send them out of the land in haste . . . they plundered the Egyptians: The Egyptian people also agreed that the Israelites must go, to the extent that they essentially paid the Israelites to leave. Therefore, the children of Israel left in a hurry, so quickly there was no time to let the bread rise. This is why they had to eat unleavened bread as the LORD had commanded.

i. We can imagine that some of the Israelites did not follow God's instruction to get all the leaven out (Exodus 12:15). Now because of the haste of their departure they had to do what God had told them because God arranged the circumstances so that they couldn't use leaven.

ii. In the same way, sometimes God arranges circumstances to where obedience is simply made necessary - even if we would not normally choose it. For example, God may want a man to give up friends that bring a bad influence and the man finds that his friends leave him first.

D. Israel leaves Egypt.

1. (37-39) The children of Israel go out of Egypt.

Then the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides children. A mixed multitude went up with them also, and flocks and herds; a great deal of livestock. And they baked unleavened cakes of the dough which they had brought out of Egypt; for it was not leavened, because they were driven out of Egypt and could not wait, nor had they prepared provisions for themselves.

a. The children of Israel journeyed: Assembling together at Succoth, about 600,000 men (besides children of women) left Egypt. The count of six hundred thousand men makes for a total population of perhaps two million that left Egypt for the Promised Land.

b. A mixed multitude went up with them: Not all of the 600,000 were Israelites. Many Egyptians (and perhaps other foreigners) went with them, because the God of Israel demonstrated that He was more powerful that the gods of the Egyptians.

c. It was not leavened, because they were driven out of Egypt and could not wait: Again, God made obedience a necessity in the case of the unleavened bread.

2. (40-42) Passover as a solemn observance.

Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years; on that very same day; it came to pass that all the armies of the LORD went out from the land of Egypt. It is a night of solemn observance to the LORD for bringing them out of the land of Egypt. This is that night of the LORD, a solemn observance for all the children of Israel throughout their generations.

a. It is a night of solemn observance to the LORD for bringing them out of the land of Egypt: God intended this event to be as a memorial of His redemptive work for Israel. In this sense, the deliverance from Egypt is the "Calvary" of the Old Testament.

b. Out from the land of Egypt: The phrase out of Egypt is repeated 56 times in the Bible after this point. God wants His people to remember His deliverance of Israel from Egypt.

3. (43-49) Regulations for Passover.

And the LORD said to Moses and Aaron, "This is the ordinance of the Passover: No foreigner shall eat it. But every man's servant who is bought for money, when you have circumcised him, then he may eat it. A sojourner and a hired servant shall not eat it. In one house it shall be eaten; you shall not carry any of the flesh outside the house, nor shall you break one of its bones. All the congregation of Israel shall keep it. And when a stranger dwells with you and wants to 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 a native of the land. For no uncircumcised person shall eat it. One law shall be for the native-born and for the stranger who dwells among you."

a. No foreigner shall eat it: To share in the Passover, one had to make themselves part of the people of Israel. Receiving the covenant of circumcision and taking Passover were all part of the same package.

b. In one house it shall be eaten: Passover was commemorated on a family level. It was celebrated by each household.

c. Nor shall you break one of its bones: None of the bones of the Passover lamb were to be broken. This looks forward to Jesus, the ultimate Passover Lamb, who had not one bone broken even in His crucifixion (Psalm 22:17, John 19:31-36).

d. All the congregation of Israel shall keep it: All who were part of Israel had to commemorate the Passover redemption. You couldn't be part of God's people and not partake of Passover. In this sense, Passover means much to us as Christians: Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Corinthians 5:7-8).

4. (50-51) Departure from Egypt: the Exodus begins.

Thus all the children of Israel did; as the LORD commanded Moses and Aaron, so they did. And it came to pass, on that very same day, that the LORD brought the children of Israel out of the land of Egypt according to their armies.

a. The LORD brought the children of Israel out of the land of Egypt: When Israel left Egypt, it was a nation born in a day. It was as if the 430 years were a time in gestation when the baby grew large. The plagues were like labor pains before birth and now the nation is born.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Exo 12:29

EXODUS 12:29 —How could an all-loving God slay the firstborn of all the Egyptians?

PROBLEM: Exodus 12:29-30 describes that terrible night when God struck in the land of Egypt, “from the first born of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock.” This miraculous judgment was brought upon Egypt because Pharaoh had refused to let Israel go. However, the people of Egypt did not have control over Pharaoh’s actions. How could an all-loving God strike the firstborn of those Egyptians who were not responsible for the decisions of Pharaoh?

SOLUTION: First, it is wrong to assume that because the Egyptian people may not have had control over Pharaoh’s decisions that they were completely innocent. Every individual Egyptian certainly had the opportunity, throughout the long ordeal of God’s judgment upon Egypt, to flee to Moses and the Hebrews for protection from those judgments. In fact, Exodus 12:38 states that “A mixed multitude went up with them [the children of Israel] also.” No doubt there were many Egyptians who joined the Hebrews as a result of the judgments of God. The fact that most were not willing to turn to the living God even in the face of the nine previous plagues indicates that they were not innocent bystanders.

Second, is it also wrong to assume that simply because the Egyptian people did not change Pharaoh’s mind that they could not have changed his mind. Although the power of the people is severely limited under a dictatorship as that of Egypt, it is conceivable that the people could have revolted so as to either force Pharaoh to change his mind, or to overthrow him. In fact, Exodus 12:33 states, “And the Egyptians urged the people, that they might send them out of the land in haste.” Up until this point the Egyptian people had apparently not made any effort to urge the Hebrews to leave the land. The Egyptians were obviously content to leave such matters in the hands of their king. By doing so, they were not innocent of the decisions which were made by their king. The judgment of God was not directed only at Pharaoh or the heads of state of the land, but on Egypt as a whole, since they were equally responsible for the oppression and bondage of the people of God.   

Evidence: Exo 12:1-29

The first Passover predicts salvation through the sacrificial blood of the Messiah.

The sinner needs the Lamb of God (Exodus 12:3). The Lamb was to be killed by Israel (Exodus 12:6). The Savior's blood must be applied to the doorposts of the sinner's life (Exodus 12:7) He needs to eat the "bitter herbs" of contrition (Exodus 12:8). He must put on the Ic armor of God (Exodus 12:11). He must have purity of doctrine (Exodus 12:15). He may then cease from his labors (Exodus 12: 16).

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 12 (Chapter Introduction)

Overview

Exo 12:1, The beginning of the year is changed; Exo 12:3, The passover is instituted; Exo 12:11, The import of the rite of the passover; Exo 12:15, Unleavened bread, etc; Exo 12:29, The firstborn are slain; Exo 12:31, The Israelites are driven out of the land; Exo 12:37, They come to Succoth; Exo 12:41, The time of their sojourning; Exo 12:43, The ordinance of the passover.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 12 (Chapter Introduction)

CHAPTER 12

The month wherein they went out of Egypt to be to them the first month of the year, Exo 12:1,2 . God enjoins them to choose a spotless lamb for the passover, Exo 12:3 . How they were to eat the same, Exo 12:4 . The description of the lamb, Exo 12:5 ; the time of killing it, Exo 12:6 ; the manner of sprinkling, Exo 12:7 ; the time and method of eating it, Exo 12:8-11 . God’ s purpose to smite the first-born, Exo 12:12 . The use of the blood upon the doors, Exo 12:13 . Seven days of unleavened bread, and the manner of keeping it, Exo 12:15 . Moses directeth the elders, both for their present and future safety, Exo 12:21-24 . They instruct their children concerning it, Exo 12:26,27 . The first-born of all Egypt slain, Exo 12:29 . A great cry, Exo 12:30 . Pharaoh giveth Israel leave to go, Exo 12:31 . The Egyptians thrust them out, Exo 12:33 . Their hasty departure, Exo 12:34 . They spoil the Egyptians, Exo 12:35,36 . Their number, Exo 12:37 . Their baking unleavened bread, Exo 12:39 . How long they dwelt in Egypt, Exo 12:40 . The time of their deliverance, Exo 12:41 . Who were to partake of the passover, Exo 12:43-49 . The children of Israel did as the Lord commanded, Exo 12:50 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 12 (Chapter Introduction)

(v. 1-20) The beginning of the year changed, The passover instituted.

(Exo 12:21-28) The people instructed how to observe the passover.

(Exo 12:29-36) The death of the first-born of the Egyptians The Israelites urged to leave the land of Egypt.

(Exo 12:37-42) The Israelites' first journey to Succoth.

(Exo 12:43-51) Ordinance respecting the passover.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 12 (Chapter Introduction)

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 to it. The ordinance consisted of three parts: - 1. The killing and eating of the paschal lamb (Exo 12:1-6, Exo 12:8-11). 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 (Exo 12:7), with the reason for it (Exo 12:13). 3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance (Exo 12:14-20). This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover (Exo 12:21-23). (2.) Of the after passovers (Exo 12:24-27). And the Israelites' obedience to these orders (Exo 12:28). 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 firstborn of the Egyptians are slain (Exo 12:29, Exo 12:30). 2. Orders are given immediately for their discharge (Exo 12:31-33). 3. They begin their march. (1.) Loaded with their own effects (Exo 12:34). (2.) Enriched with the spoils of Egypt (Exo 12:35, Exo 12:36). (3.) Attended with a mixed multitude (Exo 12:37, Exo 12:38). (4.) Put to their shifts for present supply (Exo 12:39). The event is dated (Exo 12:40-42). Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions (Exo 12:43-49). [2.] Of this memorable providence (Exo 12:50, Exo 12:51).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 12 (Chapter Introduction)

INTRODUCTION TO EXODUS 12

This chapter begins with observing, that the month in which the above wonders were wrought in Egypt, and the following ordinance appointed to the Israelites, should hereafter be reckoned the first month in the year, Exo 12:1 on the tenth day of which a lamb here described was to be taken and kept till the fourteenth, and then slain, and its blood sprinkled on the posts of the houses of the Israelites, Exo 12:3, the manner of dressing and eating it is shown, Exo 12:8 and the reason of the institution of this ordinance being given, Exo 12:12, and an order to eat unleavened bread during seven days, in which the feast was to be kept, Exo 12:15, directions are also given for the immediate observance of it, and particularly about the sprinkling of the blood of the lamb, and the use of it, Exo 12:21, and this ordinance, which they were to instruct their children in, was to be kept by them in succeeding ages for ever, Exo 12:24 about the middle of the night it was first observed, all the firstborn in Egypt were slain, which made the Egyptians urgent upon the Israelites to depart in haste, Exo 12:28 and which they did with their unleavened dough, and with great riches they had borrowed of the Egyptians, Exo 12:34, the number of the children of Israel at the time of their departure, the mixed multitude and cattle that went with them, their baking their unleavened cakes, the time of their sojourning in Egypt, and of their coming out of it that night, which made it a remarkable one, are all particularly taken notice of, Exo 12:37, laws and rules are given concerning the persons that should partake of the passover, Exo 12:43 and the chapter is concluded with observing, that it was kept according to the command of God, and that it was on the same day it was first instituted and kept that Israel were brought out of Egypt, Exo 12:50.