Verses 37-39:

The point of Israel’s departure was Rameses, one of the cities they had built, in the vicinity of Tanis. It is unlikely that the entire nation assembled there in one night or one day. It may be inferred that some few days were required for them all to gather. This was likely during the period of mourning by the Egyptians.

“Succoth” is literally “booths,” and may not refer to a specific city, but to a temporary encampment.

A considerable number gathered to begin the exodus. There were six hundred thousand men who were twenty years old and upward, or of military age. Not included in this number were the women and children, nor the “mixed multitude” who accompanied Israel out of Egypt. Allowing one wife for each man, and one child for each family, the number likely exceeded 1,800,000 people, perhaps as many as three million!

Israel’s exodus from Egypt was a massive operation. It required a great deal of skill and planning.

The “mixed multitude” included non-Israelites who seized this opportunity to escape the tyranny of Pharaoh. It may have included those who were proselytes to Israel’s God. And it likely included those who were “along for the ride.”

Israel had little time to prepare adequate food for their journey. They had to take what was readily available.

Fuente: Garner-Howes Baptist Commentary

37. And the children of Israel journeyed. Although it is probable that they were more widely dispersed, since that district could not have contained so great a multitude, especially when the Egyptians occupied it together with them; still because the recollection of the promise remained among them, from whence some hope of their redemption always was preserved, it is not wonderful that they should have preferred to be kept within narrow bounds, to their great inconvenience, rather than, by seeking other habitations, to separate from the main body. That this was the peculiar abode of the nation is plain also from what has gone before, where Moses related that they were forced to servile tasks in building those fortified cities wherein they might be shut up, as in prison. In the number of men which he reports, he commends the incredible miracle of God’s favor in increasing and multiplying their race. Thus is the effrontery of the impious refuted who think it a sufficient ground for their sneers, that this great people could not in so short a time have naturally proceeded from a single family; and therefore they burst out into unrestrained and blasphemous laughter, as if Moses were simply relating what had happened, and not rather extolling the extraordinary power of God in the sudden increase of His Church. But we know that it was no more a matter of difficulty for the Creator of the whole world to exceed the ordinary course of nature, in the multiplication of a particular nation, than at the beginning to produce speedily many people from one man and woman; and again, after the deluge, to renew the human race by a miraculous augmentation. Now, this is the peculiar character of the Church, that in producing and preserving it, God exerts unusual power, that it may be separated from the common condition of mankind; for although it sojourns on earth, yet is its nature in a manner heavenly, that the work of God may shine forth more brightly in it. No wonder then if, contrary to usual custom, it should emerge, as it were, from nothing, if it grows in the same way and makes continual progress. Such an example does Paul set before us in Rom 4:0., in the person of Abraham. But whilst the impious despisers of God betray their stupidity in their wicked audacity, when they estimate this work of God by their own senses and by common reason, so, too, do they foolishly err who attempt to defend Moses by philosophical arguments; for his intention was very different, viz., to show that the promises were not unfulfilled, “I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore,” (Gen 22:17, and Gen 12:2, and Gen 15:5,) the effect of which promises was beyond human comprehension.

Fuente: Calvin’s Complete Commentary

MAIN HOMILETICS OF THE PARAGRAPH.Exo. 12:37-39

THE NOMINAL FOLLOWERS OF THE CHRISTIAN CHURCH; THE MOTIVES BY WHICH THEY ARE ACTUATED, AND THE PERPLEXITIES BY WHICH THEY ARE TESTED

The children of Israel are now going out of Egypt, the land of bondage, freed by the remarkable interposition of Heaven. They were allowed to leave openly, being even thrust out by Pharaoh. They had not to go out by stealth. God does not encourage craft in His people; He renders it unnecessary, as He will give them an open freedom in due timea freedom which their enemies shall witness, but not be Competent to hinder. The Israelites went out on foot. They did not go out of bondage in chariots, conveyed easily by welcome method. They had to go out as pilgrims. The early experiences of the soul in freedom are sometimes hard and trying. The Church is often footsore in its pilgrimage through this life; but it is sustained by the thought of liberty on which it is entering yet more and more. The Israelites went out in great numbers. When we remember that only seventy persons went down into Egypt, we may well be astonished that in about 215 years so great a multitude should go out. Dean Alford computes the number to be 2,400,000 in all. Nor would this be a miraculous increase during seven generations. God can multiply His Church in bondage, and the Church of seventy shall become innumerable. The little one becomes a great nation. No weapon formed against the Church can prosper. The Israelites went out from Egypt early in the morning. The destruction of the first-born of the Egyptians occurred at midnight, then the Israelites were commanded to depart from bondage. It would take some time to make known to them the tidings of Pharaoh, to collect them into one vast host, and to be ready for so great a journey. And when the soul leaves the bondage of sin, it is morning, the night is far spent, and the full shining of the Sun of Righteousness is at hand. Morning joys come upon the freed soul. The Israelites went out from Egypt followed by a mixed multitude. In this multitude were to be found heathens who were deeply impressed by the wonderful works of Jehovah as seen in the history of Israel, many who were tired of the despotic rule of Pharaoh, and many more who were animated by curiosity, and who desired to see to what end this vast nation would be led; and no doubt many families who had intermarried with Israel would follow their relatives, animated by mingled feelings of love and sorrow. We have in the allegiance of this mixed multitude to Israel a type of the manner in which many ally themselves to the Christian Church.

I. The motives by which the nominal adherents of the Christian Church are animated. That there are many nominal adherents to the Christian Church is beyond all doubt or question. There is a mixed multitude following the Church in its earthly pilgrimage. These join in the external services of the Church. They aid the financial enterprises of the Church, and they swell the numbers of the Church, but they are not of the true and spiritual Israel, and very soon grow weary even of a nominal adherence to the Church of Christ. Let us look at the motives by which they are actuated in thus following the Church.

1. They are acquainted and impressed with the history of the Church, and hence are induced to follow it. This mixed multitude was acquainted with the history of the Israelites, with their degrading bondage, and with the marvellous interposition of God on their behalf. They had seen the miracles that had been wrought in order to secure the freedom of the enslaved people; they were inspired with reverence of soul, and thought it well to be associated with a people so highly favoured. Hence they followed Israel on their journey. And so men join the Church. They have read the history of the Church of Christ, they have been instructed in the power of the great God who defends the good, and they think it a grand and profitable thing to be associated with those people whose God is the Lord. They follow the Church more for its history and temporal success, than because it is a glorious privilege and duty to be pure in heart, and to be spiritually united to those of kindred moral aims and sentiments.

2. They have an inner conviction that the Church is right, and hence they are sometimes led to follow it. No doubt there were amongst this mixed multitude those who had a deep insight into the life and history of Israel; they had received instruction and convictions in reference to Jehovah which now were potent within them, and which led them to follow the Israelites in this exodus. And there are men who ally themselves to the Christian Church after this fashion. They are rightly instructed in the doctrines of Christianity, they have received convictions and impressions in reference to the claims of God upon the worship of the soul, which they find it difficult to dismiss; and hence, to quiet conscience, they give a nominal adherence to the Christian Church. This is the way of many. They lack the one thing, hence they lack all.

3. They are associated by family ties with those who are real members of the Christian Church, and hence they are induced to follow it. There can be no doubt but that the Israelites had intermarried with Egyptian families, and now that they are departing, many relationships would be severed, and many intimate friendships; and perhaps some would even prefer to accompany their loved ones as far as they could on their march of freedom. This was well. It is well to follow our relatives when they are engaged in the enterprises of the Church; but we should follow then in right motive and spirit. Natural affection is not the true basis of Church life, but true love to God in Christ Jesus. There are multitudes in the Church to-day who are there from no other motive than because their parents are. The son goes to church because his father goes, and not from any intelligent conviction of duty, or from any desire to pay homage to the Eternal Father.

4. They are troubled by ideas of the retributive providence of God, and so are induced to seek shelter in the Church. No doubt many who were now numbered amongst this mixed multitude had seen the devastation wrought in Egypt by the retributive judgments of Heaven, and so were induced to follow the Israelites, lest further destruction should come upon their native land. And men in these days have been instructed in reference to the retributive providences of God, and are anxious to avert them or to seek a refuge from them, and so they yield a nominal allegiance to the Christian Church, hoping thereby to share the safety of the good.

5. They have an idea that it is socially correct to be allied to the Church, and therefore are induced to follow it. True, this idea would hardly enter into the minds of the Egyptians. They would not imagine that they were to gain in social status by going out into the wilderness with these liberated slaves. Here is the contrast. In our own time the Church occupies more lofty station and is in greater popular esteem, and many imagine that they gather dignity and reputation from resting under its shadow. They consider a man an infidel or of bad moral reputation who is connected with no Christian Church; and hence men join to win social respect.

6. They always follow the multitude. No doubt many followed the Israelites simply because there was a great crowd going out of Egypt. There are some people who will always follow a crowd, without being able to give any adequate reason for so doing; and so when men see the crowd going to the Christian Church, they join without knowing why!

II. The perplexities by which the nominal adherents of the Christian Church are tested. We read elsewhere that the mixed multitude that was among the Israelites fell a lusting (Num. 11:4). Their unhallowed desires were not gratified. Their deliverance had not been so glorious as they had imagined. Trial was before them, and they rebelled against the first privations of the wilderness. And so it is, nominal members of the Christian Church are soon tested, and they often yield to the trying conditions of the pilgrim Church life.

1. The nominal members of the Church are tested by the outward circumstances of the Church. If the Church is rich and in favourable social conditions, then the mixed multitude will follow on most assiduously; but if, on the other hand, it is in the wilderness, sorefooted, without food and without prestige, then they fall away. The temporal condition of a Church is often a test of the moral sincerity of its adherents. Only true and faithful souls will follow a Church in the wilderness, trusting only to the providence of God for needed help and succour.

2. They are tested by the pilgrim difficulties of the Church. The pilgrim difficulties of the Church are numerous and varied; and they will only be overcome by a brave and trustful spirit. There is no bread. How is it to be obtained! And few indeed will follow the Church when it is apparently destitute of bread. That is the time when the mixed multitude falter and become weak. They have not faith to meet the emergency.

3. They are tested by the pilgrim requirements of the Church. The Church in its pilgrim condition requires strong faith in God. great courage to meet the difficulties of the wilderness, and perseverance so that it may not grow weary of the march. Nominal adherents have not the needful moral qualities to meet the requirements of the time, and hence they fall away.

SUGGESTIVE COMMENTS ON THE VERSES

Exo. 12:37-39. The sons of Israel are in a pilgrim state here below.

From countries and cities with habitations God sometimes leads His people to pitch in booths.
Men, women, and children God numbers with his Church or Israel.
Providence so ordering, all sorts of people may join themselves to Gods Church, though not in truth.
Gods word fails not in giving His Church great substance when He seeth it good.
Liberty from Egypt is Israels good portion with unleavened cakes.
In working liberty for his Church God may put it upon some hardship.
God sometimes prevents the providence of His Church, that He may provide for it

ILLUSTRATIONS

BY
REV. WM. ADAMSON

National Migration! Exo. 12:37. There are numerous migrations of great Asiatic and Tariar tribes on record; but none to equal this in its stupendous character. Scotland was a kingdom in Europe for almost a thousand years before its union with England in 1707. It shows a long line of kings. It made warsfought great battlesand concluded treaties. Yet, when at the beginning of the last century, it became entirely united to England, its population was little more than the half of that which Moses led out of Egypt. Had the whole Scottish people removed en masse into the adjoining realm of England in one night, what a stir it would have created! It would have been for ever recorded as one of the most remarkable in European history; and yet it would have been vastly inferior in importance to Israels national migration, inasmuch as that people were far more numerous, while their flocks and herds were five times as many as all Scotland could have produced

What sought they thus afar!

Bright jewels of the mine!

The wealth of seas, the spoils of war!

They sought a faiths pure shrine!

Hemans.

Pilgrim-Path! Exo. 12:37-39. Watching the heavy mist or rain clouds rising up from the horizon towards the zenith, we naturally expect them to obscure the deep blue vault overhead. Sometimes this is not the case. The up-soaring masses disappear as if by magic on nearing the zenith. This is owing to these water-clouds coming in contact with a region of warm air, which greedily devours the moisture they contain. Such is the power of the Divine Life in the soul to appropriate the water-drops of refreshment in the clouds of affliction. Sorrows are rain-clouds, and from them the believer eagerly draws all spiritual moisture for his souls clearer outline and more entire conformity to the image of Christ. Whatever injuries these thunder and lightning clouds of suffering may cause to the godless, they can only prove abounding mercies to Gods children. That which proves a bane to the sinner, procures a blessing on the saint

Confirming, cleansing, raising, producing
Strong thoughts, grave thoughts, lasting to the end.

De Vere.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(37) From Rameses to Succoth.The difference between the Raamses of Exo. 1:11 and the Rameses of this passage is merely one of pointing; nor is there the least ground for supposing that a different place is intended. Pi-Ramesu was the main capital of the kings of the nineteenth dynasty, having superseded Tanis, of which it was a suburb. (See Note on Exo. 1:11.) Succoth has been identified by Dr. Brugsch with an Egyptian town called Thukot; but it is probably a Semitic word, signifying tents or booths. The district south-east of Tanis is one in which clusters of booths have been at all times common. Some one of thesesituated, perhaps, near the modern Tel-Dafneh, fifteen miles south-east of Taniswas the first halt of the Israelites.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE DEPARTURE OF ISRAEL, THEIR NUMBERS, AND THE TIME OF THE EGYPTIAN SOJOURN.

(37-41) The two principal statements of this passage are(1) that the sojourn of the Israelites in Egypt lasted four hundred and thirty years; and (2) that at the time of the departure the number of the men (gbrim) was six hundred thousand. This latter statement is evidently a rough one, but it is confirmed, and even enlarged, by the more accurate estimate of Numbers 1, 2, which goes into particulars with respect to the several tribes, and makes the exact amount of the adult male population, exclusive of the Levites, to be 625,540 (Num. 2:32). It would follow that the nation, at the time of its departure, was one of above two millions of souls.

Two difficulties are raised with respect to this estimate:(1) Could the Israelites possibly have increased during their sojourn in Egypt from the seventy souls who went down with Jacob to two millions? (2) Is it conceivable that such a multitude, with their flocks and herds, could have quitted Egypt on one day, and marched in a body through the narrow wadys of the Sinaitic region to the plain in front of Sinai? Could even that plain have contained them? With regard to the first point, before it can be decided we must ascertain what are the exact data. What is to be taken as the original number of those who went down into Egypt? what as the duration of the sojourn? It has been already shown (see the comment on Exo. 1:5) that the descendants of Jacob who entered Egypt were probably a hundred and thirty-two rather than seventy; that they were accompanied by their wives and husbands; that they took with them also their households, which were very numerous (see Note on Gen. 17:13); and that the entire number is fairly estimated at several thousands. Let us then place it at 3,000.

The duration of the sojourn in Egypt, stated in the Hebrew text at 430 years, is reduced by the LXX. and Samaritan Versions to half the time: i.e., to 215 years. If we accept Mr. Malthuss statement, that in the absence of artificial checks population will double itself every twenty years, we shall find that 3,000 persons might, in the space of two centuries, increase to above 3,000,000; so that even the 215 years of the Greek and Samaritan Versions would admit of such a multiplication as that required. But as there is no sufficient reason for preferring the Versions to the Original, or the period of 215 to that of 430 years, we are entitled to regard the latter term as the real duration of the sojourn, in which case a doubling of the population every forty-five years would have produced the result indicated. Such a result under the circumstances, in the rich soil of Egypt, in the extensive territory granted to the Israelites, and with Gods special blessing on the people, is in no way surprising.

The difficulty of handling so vast a body, and marching them from Goshen to the Red Sea, and from the Red Sea to Sinai, remains, and, no doubt, is considerable. But we must remember that as far as Marah the country was perfectly open, and allowed of any extension of the line of march on either flank. After this, the wadys were entered, and the real difficulties of the journey began. Probably the host spread itself out, and proceeded to the rendezvous in front of the Ras Sufsafeh by several routes, of which Moses traces only the one which he himself followed. The plain Er-Rahah, according to the calculations of the best engineers, would have contained the entire multitude; but it is unnecessary to suppose that all were at any one time present in it. The whole Sinaitic district was probably occupied by the flocks and herds, and the herdsmen who tended them. Many of the tents may have been pitched in the Wady-ed-Deir and the Seil Leja. All that the narrative requires is that the main body of the people should have been encamped in front of Sinai, have heard the Decalogue delivered, and consented to the covenant.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE EXODE, Exo 12:37-42.

37. From Rameses to Succoth Probably not the treasure-city Rameses, or Raamses, mentioned Exo 1:11, but the district or province spoken of Gen 47:11, which is the same as Goshen, the border-land, of Egypt toward Palestine . From all parts of the province they started, the families and tribes gradually gathering, concentrating in and around Succoth at the end of the first day . The name Succoth, which signifies booths, indicates that this was a mere temporary caravan or military station, though it may possibly have been a town named from such a station. We are to think of the people as falling into the host with their flocks and herds for the first two days, when they rallied behind the pillar of cloud at Etham, “in the edge of the wilderness.” It seems most likely that their course for the first days lay along the Wady Tumeylat, which runs in an easterly direction towards the ancient bitter lakes. In this wady the Israelites were probably most thickly settled. From all parts of Rameses or Goshen there was a movement eastward through this rich valley in the heart of the province, along the line of the canal, which had the same general direction as the present Sweet-water Canal constructed by Lesseps. (See note on Goshen, Gen 48:6. ) Although they are said to have started from Rameses, they did not get fairly beyond its limits till they passed Etham .

Some, following Sicard, have supposed that the Israelites took the ancient caravan route from the Nile due east to the Red Sea, along the Wady et Tih, which is shut in on the north and south by mountain ranges, and terminates in the broad plain of Baideah on the Gulf of Suez. The northern range is broken by a branch valley, twenty-three miles from the Nile, where is the only fountain in the wady, and it ends in the promontory of Ras Attah-kah, which stretches into the Gulf, twelve miles below Suez. (See map of Goshen.) But the northern route above described much better fits the requirements of the text.

Six hundred thousand This is given as the round number; by the census taken the next year in the wilderness of Sinai the actual number was six hundred and three thousand five hundred and fifty. Num 2:32. See further in Concluding Note .

Fuente: Whedon’s Commentary on the Old and New Testaments

The First Stages of Their Journey ( Exo 12:37 to Exo 13:22 ).

The journey from Egypt now commencing we are informed of the quantity of those leaving and the connection backwards with when they first entered Egypt. This is then followed by instructions concerning who in future will be able to participate in the Passover. This had become very important in view of the mixed multitude (peoples of many nations) who accompanied them. As a result of the Passover their firstborn sons and beasts had been spared so regulations concerning the firstborn are laid down, together with those concerning the accompanying feast which was even then in process. And following that we are given information about the initial stages of their journey.

It may be analysed as follows:

a The journey commences (Exo 12:37-42).

b The observance of the Passover and who may take part in it (Exo 12:43-51).

b Regulations concerning the firstborn and the feast of unleavened bread (Exo 13:1-16).

a First details of the journey (Exo 13:17-22).

It will be noted that in ‘a’ the initial commencement of the journey is paralleled with its first stage, while in ‘b’ the regulations concerning who may eat the Passover are paralleled with connected regulations concerning the firstborn who had been saved by Yahweh during the Passover, together with the accompanying regulations concerning unleavened bread which was all a part of the Passover celebrations.

The Children of Israel Begin Their Journey ( Exo 12:37-42 ).

As a result of the death of the firstborn, Pharaoh had commanded the children of Israel to go and serve Yahweh in the wilderness with all that they had. His words (Exo 12:31-32) had been urgent and gave the impression that he would not mind if he never saw them again. He wanted rid of them at any cost because of what their presence had brought on himself and his people, and what their presence might continue to bring. Egypt was devastated, and now on top of the disasters every family in Egypt had lost its firstborn sons through some mysterious means. But underneath he was still the same obstinate and evil man. We can see therefore why he changed his mind a little later on, when he reconsidered his words once the worst seemed to be over. He had never ever been thwarted like this before. It was not just that Egypt were losing such a quantity of slaves, although that was bad enough, it was the fact that he had been totally humiliated.

a The children of Israel set out, six hundred military units of men as well as children, all go together. And a mixed multitude go with them with many flocks and herds (Exo 12:37-38).

b They had to bake with unleavened dough because they had been thrust out in such haste (Exo 12:39).

c They had resided as aliens in Egypt for 430 years (Exo 12:40).

c For 430 years after they had entered Egypt they left it ‘on that selfsame day’ (Exo 12:41).

b It was a night to be much observed to Yahweh because He had brought them out of the land of Egypt (Exo 12:42 a).

a It was the night of Yahweh to be observed by all the children of Israel in their generations (Exo 12:42 b).

Note the parallels. In ‘a’ all of the children of Israel and more had left Egypt, thus in the parallel it was a night to be observed by all the children of Israel. In ‘b’ they had been thrust out of the land in haste, and in the parallel it was a night to be observed to Yahweh for this reason. In ‘c’ they had resided as aliens in Egypt for 430 years, and in the parallel now after 430 years He had brought them out.

Exo 12:37

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

Meanwhile the people of Yahweh began their journey on foot into the wilderness via Succoth leading towards Etham on the edge of the wilderness (Exo 13:20). The site of Succoth is not specifically identifiable but varying suggestions have been made. It may be the fortress town of Tjeku mentioned in Egyptian sources. In these we learn, for example, of a chief of the archers sent to Tjeku to prevent certain slaves from running away, but arriving too late. They had been seen crossing the north wall of the fortress town of Seti-Merenptah. Another mentions some Libyan mercenaries who had tried to flee but were brought back to Tjeku. Thus Tjeku was on the route regularly taken by fugitives.

“The children of Israel journeyed.” Not necessarily in an orderly march. They had been given the date and were ready. Then they streamed towards Succoth near the border to gather for the march, the main body coming from around Rameses (or they may have gathered outside Rameses). The necessity for rapid movement would prevent too much overall organisation. The heads of each clan would be expected to ensure that their clan joined in and kept up. Organisation would come later.

From Rameses to Succoth.’ The word succoth means ‘booths’ or ‘tents’ (compare Gen 33:17). Possibly originally it had been a city of tents, and the name had clung to it. Or possibly it was simply a Hebrew rendering of an Egyptian word that mean something different. But there is an ironic twist in the fact that the first stage of their journey is represented as being from the city of the great king to ‘the place of tents’, for this indicated their future. It parallels the journey of Abraham from Ur of the Chaldees to Canaan. (Indeed all who would serve God must go ‘from Rameses to Succoth’, from living for man’s glory to becoming a stranger and pilgrim in the world (1Pe 2:11), counting what this world offers as nothing, for man’s glory offers nothing but bondage, while submission to God leads to freedom)

“Six hundred ” eleph on foot who were men.’ Probably we should read ‘six hundred family or military units on foot who were men’. Much later ‘eleph’ became established as indicating ‘one thousand’ but at this stage it may well not have been quite so emphatically used and instead often have had a significance relating to its other meanings of ‘family group’ or ‘clan’, or even a ‘military unit’ (2Sa 18:1) of a certain size. In Jdg 6:15 Gideon says ‘my ’eleph is the weakest in Manasseh’ and in 1Sa 10:19-21 we read ‘present yourselves by your tribes and by your families (’alpheycem from root ’eleph) where the parallel in Exo 12:21 suggests it means family groups not thousands. Thus ’eleph could here have signified a considerably smaller number than a thousand.

To the Hebrew mind the ‘six hundred’ may also have indicated intensified completeness (three doubled times a hundred). We must not read back into them our numeracy, and streaming out from different parts of Goshen they would at the time have been in no position to be counted individually, whereas a note may well have been taken of the approximate number of groups that arrived as they all came together.

“Besides children.” Strictly the Hebrew indicates ‘as well as males under age’. The presence of the wives and daughters with them is assumed. The word for ‘children’, is in fact often distinguished from wives, but it is also sometimes used as indicating the whole family apart from the adult males (Gen 43:8; Gen 47:12).

Note On the Numbers Mentioned in the Pentateuch.

When considering numbers in the Pentateuch we should always be aware of the possibility that the number words used in this early literature may have been intended to give information other than numerical quantity. Numerical quantity would have meant little to most readers. They did not think numerically. Few could count. Nor did they use more than minimal numbers in daily life (say up to ten at the most and some only up to three as with many modern primitive tribespeople). What numbers conveyed to them was an impression of size and an indication of significance. Even in the time of Elijah ‘two’ could mean ‘a few’ (1Ki 17:12).

But what really matters is that the significance of the events themselves is not affected by the numbers. Whether the number here literally means ‘six hundred thousand’ in our terms, or whether it indicates a large and complete number of family groupings, the miraculous deliverance was the same. We do not have to believe that the numbers should be taken with their modern significance if they do not, so as to prove our faith, nor do we need to reject them because they seem to produce difficulties. We should simply ask, what was the writer signifying? Sufficient evidence has been accumulated elsewhere in order to demonstrate that 2 million Israelites could have made the journey in view of God’s miraculous provisions. But the question is, given that fact, does the text say that they did?

Certainly when translating these large numbers we should note the following:

1). Later in Exodus we are told that the Canaanites would be driven out little by little because the Israelites were not numerous enough satisfactorily to occupy the whole land (Exo 23:29-30) whereas a literal six hundred thousand men, suggesting over two million people, would surely have been well sufficient, even though a good number would not have been fit. Most Canaanite cities such as Jericho contained only a thousand or two people at the most, and many but a few hundred, even though a few such as Megiddo held considerably more. This very much speaks against there being such a large number of Israelites.

2). That the total number of firstborn males among the children of Israel in Num 3:42-43 was only 22,273 and that a number which included under age children from a month old and upwards. If we took the number of firstborn males who were over twenty to be about 15,000 that would ill compare with a total of number of men of 600,000.

However, in this regard a question does arise as to who were numbered as firstborn. For example does it include fathers and grandfathers who were firstborn, or only the firstborn in each current family, that is, those who were sons of the heads of each smaller family grouping when the Passover took place, or even just those who were born since the first Passover? Furthermore, is it only the firstborn of the first wife in each family which is in mind, as Reuben alone is called the ‘firstborn’ (bechor) of Jacob’s family, while there were twelve sons bearing children, or is it all firstborns of all their wives? The former would seem the most probable, so that if polygamy was common at that time because at times so many men died, both through religious purges as in Exo 1:22 and through ill-treatment in their bondage in times of the worst persecution, it would help to explain why there was a relatively small number of ‘firstborn’ (bechor) to the first wives. Families with girl firstborns would also be excluded and may have well exceeded the number of male firstborns still alive. Many male firstborns (those who opened the womb) would have died at birth or infancy, and it may be that firstborns of families were especially targeted by the Egyptian authorities as being prospective heads of their families. And so we could go on. So this is by no means conclusive.

3). That in Deu 7:1 the seven nations in Canaan are said to be ‘greater and mightier’ than them. This also might suggest a number lower than six hundred thousand. The occupants of Canaan in the widest sense probably did not themselves come to more than two million men women and children.

These verses must therefore make us pause and consider any numbers that we are interpreting. On the other hand the fact that Pharaoh went after them in such force must be seen as demonstrating that their numbers were quite large, especially in view of the fact that they were not well-armed and were not trained fighting men. And the fact that the amount of the ransom of the males tallies with this number must also be seen as significant (Exo 38:25-27), although there we cannot be sure what the weights indicated at this period, and in fact have to recognise that the total weight of the silver, of both poll tax and freewill gifts, might well have determined the numerical description, rather than vice versa (see on those verses).

What we must further keep in mind is that Hebrew was at this time in its early stages as a developing language and that the children of Israel would not as a whole be a numerate people. They would not think in mathematical terms and that would be reflected in their limited use of ‘number’ words (see article, ” “). Numbers were in fact regularly intended to signify more than just specific quantity. We can compare the huge numbers of the reigns of earliest Sumerian kings, in the hundreds of thousands, which can hardly be taken literally. This especially comes out in the numbers used in the Pentateuch which follow a certain pattern. They tend to end in nought, five, or less often seven, with thirty as an ending being popular. They do not give the impression of exact numerical accuracy in our terms. (See ‘ ’ above and also the introduction to our commentary on the Book of Numbers).

The special problem of the initial meaning of ’eleph in early Hebrew is highlighted in 1Sa 6:19 where we read ‘he smote of the people seventy men, fifty ’eleph men’. There the latter number must in some way surely tie in with the former which itself may be a round number indicating divine completeness. It is possibly saying that He smote ‘seventy’ men from fifty families of men (or even seventy men and fifty oxen of men, for ’eleph can mean ox). Cities in Canaan were not in general physically large enough to contain anywhere remotely near fifty thousand residents (Megiddo was a rare exception), so fifty thousand men gathered at Bethshemesh (and those only the ones killed) is extremely unlikely. Consider also for example that at the battle of Kadesh, against the mighty Hittites, Rameses II had an army of only twenty thousand men and it was his main force.

So numbers in these early books must be considered guardedly, and we would be wise not to be dogmatic. It is not a question of whether they are accurate or not, it is a question of what they indicate, what the Hebrew means. It may be that new discoveries will at some time make the position clearer. Nevertheless what we must not do is argue from the grounds of ‘impossibility’, for with God nothing is impossible. And the fact that the people constantly fed on the manna whose supply never failed until they reached the land must always be taken into account. However, we must certainly argue on the facts.

End of note.

Exo 12:38

‘And a mixed multitude went up also with them, and flocks and herds, even very much cattle.’

This ‘mixed multitude’ would consist of other ‘foreigners’ who had connected themselves with them, from many nations. They were clearly large enough numerically for a separate mention. (If Num 11:4 refers to them their numbers were sufficient to be noted as dissidents, but it must be counted as doubtful whether in fact the mixed multitude were in mind in that passage in Numbers. The ones mentioned there were probably the rogue element in Israel that every nation possesses. The LXX interpretation probably resulted from a later exclusivist attitude). The battle of Moses with Pharaoh would naturally be widely known and many slaves and sojourners would by it have been encouraged to join this group of people who had such a powerful God, especially if it offered them a chance themselves to escape from oppression in Egypt. And there might well have been some, including Egyptians, who had been impressed by Israel’s God and had themselves observed the Passover stipulations. There were clearly a good number in this mixed multitude and they would all probably later be required to submit to Yahweh’s covenant. They would by that identify themselves as ‘children of Israel’, especially in the making of the covenant at Sinai. That this could be so is shortly legitimised (12:48-49). That the children of Israel were not all directly descended from Jacob was already true in that the ‘households’ of Jacob and his sons, which would include slaves and retainers, were also included. Now that expands even further. God’s mercy extends to all who will submit to Him and to His covenant (see verse 48).

Together with the mixed multitude were many herds and flocks. The description is here intended to indicate the large quantity of persons and animals who were on the move.

Exo 12:39

‘And they baked unleavened cakes of the dough which they brought out of Egypt for it was not leavened because they were thrust out of Egypt and could not linger, nor had they prepared for themselves any victual.’

The total unpreparedness of the children of Israel is stressed. Because of the speed with which they were sent out of Egypt there had not been time to leaven the dough. This is an explanation of why unleavened bread was eaten during the seven days of what became the Feast of Unleavened Bread, and why God made unleavened bread a symbol of the feast and of the departure from Egypt. In their flight they no doubt observed the feast as best they could.

Exo 12:40-41

‘Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years, and it happened at the end of four hundred and thirty years, even the selfsame day it happened, that all the hosts of Yahweh went out from the land of Egypt.’

The ‘sojourning’ of the children of Israel in Egypt is stated to have been for four hundred and thirty years. However this figure may be based on the ‘four hundred years’ of Gen 15:13 (i.e. four generations – Gen 15:16) with a complete ‘thirty’ years added. It is highly questionable, and would be totally without precedent, if a year by year calendar was kept of the passage of time. The thirty years may reflect a complete period (three intensified) added to the four hundred years to indicate the perfection of God’s working and timing. Alternately the thirty years may connect with some specific event which we are unaware of which was seen as the commencement of the deliverance. That could explain the reference to ‘the selfsame day’. But this latter may also be just a way of stressing that God worked to an exact timetable.

If it is to be taken literally then it would suggest the date of the Exodus to be 13th century BC, the fifteenth century date taking us back too far in time.

The position is complicated by the fact that here the LXX has a different reading for it reads ‘in Egypt and in Canaan’. This may have been the original text but it looks more like an attempt to solve a difficulty caused by the fact that Exo 6:16-20 does contain four generations from Levi to Moses (compare Lev 10:4 also Num 26:5-9 of Korah. 1Ch 6:1-3 is taken from here). However, that is probably not intended to be a complete genealogy. Note for example that there were a greater number of generations from Ephraim to Joshua (1Ch 7:20-27).

Indeed we now know that in these genealogies it was often considered necessary only to put in the important names so that generations were omitted with no difficulty and ‘begat’ simply indicated ‘was the ancestor of’ and ‘son of’ meant ‘the descendant of’. This is archaeologically evidenced again and again in many cultures. The four generations of Moses and Aaron were most probably intended to signify tribe, sub-tribe, clan and family, or may have been selected in order to bring out the fact that they were in a foreign land, for four is the number indicating the world outside the covenant (consider four rivers outside Eden (Genesis 2), four kings from foreign parts against Abraham (Genesis 14), four beasts representing world empires (Daniel 2, 7)). Thus Amram and Yochebed may have been only ‘descendants of’ Kohath or may even have been ancestors of Moses and not his direct father and mother. So we must be careful about attempting to apply our own criteria to figures and genealogies in the Old Testament. We must ask ourselves what they themselves meant, and remember that in the case of genealogies what mattered to them was the line from which they came.

“Even the self same day.” This probably refers back to Exo 12:14, the self same day as the deliverance. This is confirmed by Exo 12:42.

Exo 12:42

‘It is a night of watching to Yahweh for bringing them out of the land of Egypt. This same night is a night of watching to Yahweh for all the children of Israel throughout their generations.’

The importance of the night is linked to Yahweh’s watch over the people on Passover night. To Him it was ‘a night of watching’ as He watched over them to protect them and then to deliver them. And when they in future celebrated the Passover they too would be aware of Him watching over them, in the same way as this, throughout their generations, for they too were His people. The result will be that they too would ‘watch’ as they considered His goodness and mercy, on the anniversary of that night, into future generations.

We have here a reminder to us too that as we go forward with God on the journey to which He calls us He will be watching over us to protect and lead us, and to enable us to deal with the Enemy, and that we must always be watching Him.

Fuente: Commentary Series on the Bible by Peter Pett

The Journey to Succoth

v. 37. And the children of Israel journeyed from Rameses, the neighborhood of the city or the district where they had been living in Egypt, to Succoth, on the edge of the wilderness toward the east, where the Suez Canal now passes through, about six hundred thousand on foot that were men, beside children, the Hebrew word including all of those that did not travel on foot, but on beasts of burden or in wagons. The entire number of the people may well have exceeded two million souls.

v. 38. And a mixed multitude went up also with them, a company of people that were not Israelites, a mixture of various peoples, chiefly adventurers of a low type, Num 11:4, a medley, a great rabble; and flocks and herds, even very much cattle.

v. 39. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; these unleavened cakes were the only provision they had, for their deliverance came upon them much more quickly than they had looked for; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. Thus they celebrated, for the first time, the Feast of Unleavened Bread. And so the name of the Lord was magnified by this great deliverance, which remained a source of inspiration to the Hebrew poets for many hundreds of years, even as we Christians sing the praises of the eternal redemption which was gained for us by Christ.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE DEPARTURE. There are, no doubts, great difficulties in conceiving the departure on one day, from one place, of “six hundred thousand that were men, beside children.” The difficulty is increased when we find (from Num 1:3-43) that by “men” is meant males above twenty years of age. The entire body of Israelites is thus raised from over half a million to over two millions. The whole narrative, however, supposes some such number; and it is accepted by the best critics, as Ewald, Kalisch, Kurtz, Canon Cook, and others. As these two millions must have lived dispersed over a considerable space, and there could have been no advantage in their all assembling at Rameses (Tunis), we are probably to suppose the main body with Moses and Aaron to have stared from that place, while the others, obeying orders previously given, started from all parts of Goshen, and converged upon Succoth, which was the first rendezvous. Each body of travellers was accompanied by its flocks and herds, and followed by a number of slaves, dependants, and sympathisers not of Hebrew birth (Exo 12:38), which still further enlarged their numbers. The extremely open character of the country, and the firmness of the soil at the time of year, would facilitate the journey. There was no marching along roads, which indeed did not exist. Each company could spread itself out at its pleasure, and go its own pace. All knew the point of meeting, and marched towards it, in converging lines, there being no obstacle to hinder them. Arrived in the vicinity of Succoth, they could bivouActs without hurt, in that fine climate, in the open air.

Exo 12:37

From Rameses. It has been doubted whether this “Rameses” is the same place as the “Raamses” of Exo 1:11. But the doubt scarcely seems to be reasonable. The two words differ only in the pointing. Brugsch has clearly shown that Rameses (Pa-Ramesu) was a town newly built in the reign of Rameses II; partly erected by himself, in the immediate vicinity of the old city of Tanis or Zoan. It was the favourite capital of both Rameses II. and Menephthah. Succoth. The meaning of the word “Succoth” is “booths.” Mr. Greville Chester tells us that “huts made of reeds” are common at the present day in the tract south-east of Tunis, and suggests that the Succoth here mentioned may have been at Salahiyeh, fifteen miles due south of Tunis. Tel-Defneh, at the same distance to the south-east, is perhaps a more probable site. Six hundred thousand. See the Introductory paragraph. At the time of the numbering recorded in Num 1:1-54, the males above twenty years of age were 625,550. Beside children. Rather, “beside families.” The word used includes all the women, and the children under twenty.

Exo 12:38

A mixed multitude went up also with them. Kalisch supposes that these strangers were native Egyptians, anxious to escape the tyranny of the kings. Canon Cook suggests that they were “remains of the old Semitic population” of the Eastern provinces. Perhaps it is more probable that they consisted of fugitives from other subject races (as the Shartana) oppressed by the Pharaohs. We have again mention of this “mixed multitude” in Num 11:4, where we find that they were the first to regret the “flesh and the fish, the cucumbers, the melons, the leeks, the onions, and the garlick” which they had eaten in Egypt freely (Num 11:5). They thus set a bad example, which the Israelites followed. And flocks, and herds, even very much cattle. Compare Exo 10:26. It has been noticed that this is important, as lessening the difficulties connected with the sustentation of the Israelites in the wilderness. But it increases, on the other hand, the difficulties connected with the march, and with the possibility of finding pasture for such large flocks and herds in the Sinaitic peninsula.

Exo 12:39

Unleavened cakes. Some of the modern Arabs make such cakes by simply mixing flour with water, and attaching flat circular pieces of the dough thus formed to the sides of their ovens after they have heated them. (Niebuhr, Description de l‘Arabie,? 45, and pl. 1, F.) Others put a lump of dough into the ashes of a wood fire, and cover it over with the embers for a short time. All Arab bread is unleavened. They were thrust out of Egypt. Compare Exo 12:33.

HOMILETICS

Exo 12:37-38

In the departure of the Israelites from Egypt, after they had received permission to set out, two things are principally remarkable:

1. All were of one mindnone hung back;

2. A mixed multitude cast in their lot with them, elected to accompany them, and resolved to share their fortunes. The first of these two facts shows

I. THAT IN TIMES OF EXCITEMENT, UNDER DIVINE GUIDANCE, A WHOLE NATION WILL ACT AS ONE MAN. Critical times are favourable to the formation of a national spirit. Let a powerful invader threaten a people, and differences are at once forgotten, quarrels made up, party spirit held in abeyance. All unite with equal zeal against the common enemy. Or again, let any wave of strong feeling come upon a people, desire of unity, or of freedom, or of taking part in a great enterprise, like the crusades, and much the same unanimity prevails. Such a spirit is found among the Jew-s who returned from the captivity with Zerubbabel, when in the seventh month they “gathered themselves together to Jerusalem as one man” (Ezr 3:1), to set up the altar of burnt offerings. Such a spirit appears again in the time of Nehemiah, when all the people with one accord kept a solemn fast on the 24th of Tisri (Neh 9:1), and then “sealed to the covenant” (Neh 10:1-29). But it was not very frequently exhibited. When proclamation was made by Cyrus the Great that all Israelites who chose might quit his dominions and “go up to Jerusalem and build the house of the Lord” (Ezr 1:3), it was only a portion of the nation, “whose spirit God had raised,” that went forth. But now the whole people was of one mind. Braced by the severe discipline of suffering, their spirits raisedtheir whole moral tone exaltedby the long series of signs and wonders which they had witnessed, encouraged by the Divine promise of a “land flowing with milk and honey,” and confident in the leadership of Moses, they all arose “as one man,” left their abodes, their lands, their farming implements, their utensils, their furniture, and started for the rendezvous of Succoth. Such waves of popular feeling have been known from time to time, but scarcely to this extent. When Oubacha started on Jan. 5, 1771, with 70,000 families of Calmucks from the banks of the Volga for China, 15,000 families remained behind. But God now inspired the whole Israelite nation with one unanimous feeling; and all left Egypt together. The other fact shows

II. THAT THE ENTHUSIASM OF A UNITED NATION IS CONTAGIOUS, AND EXCITES OTHERS BEYOND ITS LIMITS TO FOLLOW ITS EXAMPLE. The contagious character of a revolutionary spirit has often been noticed. Even the war spirit, when strongly felt, is apt to be contagious, and to overleap national boundaries. Here we see that a righteous enthusiasm will also, on some occasions, catch hold of those seemingly beyond its range, who are in contact with it, and sweep such alien elements into its vortex. The “mixed multitude” who joined the Israelites had none of the reasonable grounds for hoping to better their condition that the Israelites had; but they entertained nevertheless expectations of, somehow or other, sharing in their advantages. They may have contained,

1. Some native Egyptians, connected with the Hebrews by marriage, for the example of Joseph is likely to have been followed;

2. Some slaves anxious for freedom;

3. Some members of oppressed races, held to labour in Egypt, as the Israelites had been. The later facts of the history show

III. THAT NEITHER OF THESE TWO FORMS OF ENTHUSIASM IS TO BE RELIED UPON AS PERMANENT. The enthusiasm of Israel cooled wonderfully when they found themselves shut in between the host of Pharaoh and the Red Sea (Exo 14:10-12). It was revived by the safe passage through the sea, but faded again rapidly under the toils and the monotony of the wilderness. Nor was that of the “mixed multitude” more lasting. They appear to have been the first to grow sick of the continual manna, and to have “lusted” after the rich and varied diet of Egypt (Num 11:4). The Israelites were seduced by them into similar misconduct; and the quails, and the plague which followed the quails (Num 11:31-33), were the consequence. Enthusiasm is a thing with which we cannot dispense; as a motive force for initiating a great movement, it is invaluable; but we must not trust to it for the accomplishment of anything which requires long and sustained effort. It is an abnormal and excessive stir of feeling, which must be followed by re-action. As it dies away, we must seek to supply its place by the ever increasing force of habit, which may be depended on for continuance.

HOMILIES BY J. ORR

Exo 12:37-40

The exodus as a fact in history.

The exodus from Egypt lay at the foundation of the national life of Israel. It appears in the history as a supernatural work of God. The subsequent legislation assumes it to have possessed this character. The bond of covenant declared to exist between the people and Jehovah had its ground in the same transaction. They were God’s people, and were bound to adhere to him, and to obey his laws, because he had so marvellously redeemed them. Every motive and appeal in the later books is drawn from the assumed truth of the events related here, and of those which happened afterwards in the wilderness. Obviously, therefore, the history of Israel presupposes the truth of this history; while if the narrative of the exodus, as here recorded, is admitted to be true, we are in immediate contact with supernatural facts of the most stupendous order. We do not mean to discuss the question in detail, but the following points may be indicated as suitable for popular treatment.

I. OBJECTIONS. We touch only on that which relates to the number of the people (Exo 12:37). The difficulty here is two-fold.

1. To account for the growth of the nation of Israel from seventy persons to over 2,000,000 in the space of time allowed for that increase. On this see the exposition. The difficulty is not serious

(1) if we take the plain wording of the history, and admit that the sojourn in Egypt lasted 430 years (Exo 12:40);

(2) if we do the narrative the justice of allowing it to remain consistent with itself, the increase, on its own showing, being exceptional and marvellous (Exo 1:7, Exo 1:14, Exo 1:20).

(3) If we admit that the descendants of the households which doubtless accompanied Jacob into Egypt, are included in the numbers. But this supposition, however probable in itself, is really not necessary to vindicate the numbers. The truth is, that granting a highly exceptional rate of increase, with 430 years to increase in, the numbers, as will be seen on calculation, appear small, rather than too great. They certainly could not have been much less than the history makes them. The problem is quite soluble even on the hypothesis of the shorter reckoning, in favour of which there is not a little to be said (see Birk’s “Exodus of Israel”).

2. To account for the possibility of so vast a multitude, including women and children, with flocks and herds, effecting an exodus in a single night (and day). The feat in question is certainly unparalleled in history. Even granting what the narrative (as against Colenso) makes perfectly clear, that the Israelites were in a state of tolerably complete organisation, had ample warning to prepare for starting on that particular night, and had for months been on the tip-toe of expectation, as plague after plague descended on Egypt, it is still an event so stupendous as to be difficult of realisation. The narrative itself, however, does not fail to represent it as very extraordinary. And in pronouncing on its possibility, there are several circumstances not always, perhaps, sufficiently taken into account. Justice is not always done

(1) to the perfectly superhuman efforts a nation can sometimes make in a great crisis of its history. Even an individual, at a time when feeling is highly strained, is capable of efforts and achievements, which, to read of them in cold blood, we might judge to be impossible.

(2) To the order and discipline of which masses of people become capable when called to face an emergency on which they feel that existence itself depends. The picture sometimes drawn of a disorderly rabble pouring out of Egypt has no foundation in the history, and is false to psychology and experience. The narratives of shipwrecks (the Kent, the London, etc.), show us what crowds are capable of in the way of order and discipline, even with certain death staring them in the face. When a people, under the influence of one great overmastering idea, are called upon to execute difficult movements, or to unite their efforts towards one great end, it is incredible what they can accomplish. The feeling of solidarity takes possession of them. They are of one heart and soul. The mass moves and works as if one mind possessed it, as if it were a machine. Orders are obeyed with promptitude; movements are executed with rapidity and regularity; men are lifted for the time out of their littlenesses, and display a spirit of willingness, of helpfulness, and of self-sacrifice truly wonderful. All these conditions were present on the night of the exodus: the result was what might have been anticipatedthe people were brought out with wonderful rapidity, and in regular order; “they went up harnessed””five in a rank” (Exo 13:18).

(3) We must add to these considerations, the singularly exalted state of the religious consciousness in the companies of the Israelites. Everything in their position combined to awe and solemnize them; to fill them with an overmastering consciousness of the Divine presence; to inspire them with boundless and grateful joy, yet a joy tempered with the awful sense of death, as forced upon them by the destruction of the first-born, and the lamentations of the bereaved Egyptians. This also would exercise a powerful and steadying influence upon their thoughts and behaviour, and would aid them in taking their measures with decision and speed.

II. PROOFS. Those who pile up the difficulties of the Bible seldom do justice to the difficulties on the other side. We have to ask

1. Is it not absurd to say that so extraordinary an event as, in any case, this exodus of Israel from Egypt must be admitted to have been, happened in the full light of the most powerful civilisation of ancient times, while yet the people who came out did not know, or could not remember, or could ever possibly forget how it happened? (Cf. Exo 12:42.) The Israelites themselves did not believe that they did not know. They had but one story to give of itthe story that rings down in their psalms to latest generationsthe same story which, with minute circumstantial detail, is embodied in these chapters.

2. If this is not how the children of Israel got out of Egypt, will the critic show us how they did get out? It is admitted on all hands that they were once in; that they were in bondage; that Egypt was at that time ruled by one or other of its most powerful monarchs; that they came out; yet did not come out by war, but peaceably. How then did they make their way out? If the whole history was different from that of which we have a record, how came it that no echo of it was preserved in Israel, and that this sober and matter-of-fact relation has come to take its place?

3. There is the institution of the Passovera contemporary memorial. We have already expressed our belief that this ordinance was of a kind which could not have been set up at a time later than the events professedly commemorated by it. Glance at the alternative hypothesis. The basis of the institution, we are asked to believe, was an ancient spring festival, on which were grafted by degrees, as the tradition formed, the rites and ideas of a later age. This hypothesis, however, is not only unproved, but violates every law of historical probability. It must in any case be admitted

(1) that the exodus took place at the time of the alleged agricultural festival.

(2) That the festival thereafter assumed a new character, and was observed, in addition to its agricultural reference, as a memorial of the escape from Egypt.

(3) That the use of unleavened bread in connection with it had reference to the haste of the flight.

(4) Further, that an essential part of this festival was the offering of a sacrifice.

(5) That, being at bottom a spring festival, it must have been observed, with but few interruptions, all down the later history of Israel. But if so much is admitted, we seem driven to admit more. For it is undeniable that the festival, as observed among the Jews, was connected most especially of all with the fact of a great judgment, which was believed to have fallen on Egypt on the night of the exodus, and from which the Israelites had been mercifully delivered by the sprinkling of the lamb’s blood upon the door-posts; a memorial of which was preserved in the name (Pass-over). “The relation to the natural year expressed in the Passover, was less marked than that in Pentecost or Tabernacles, while its historical import is deeper and more pointed. That part of its ceremonies which has a direct agricultural referencethe offering of the omerholds a very subordinate place.” (Dict. of the Bible.) It is for the sceptic, therefore, to explain how that which enters into the inmost meaning and heart of the observance, could possibly have been engrafted on it as an accident at a later periodyet a period not later than accords with the ritual prescribed in these very ancient written laws: how, moreover, the people could not only be persuaded to accept this new reading of an old familiar ordinance, but to believe that they had never known any other: that this had been the meaning and ritual of the ordinance from the beginning.

4. We have not as yet alluded to the Pentateuch, but of course the fact is not to be overlooked that the work before us claims to be historical; that it was probably written wholly or in large part by Moses himself; and that in style, circumstantially, vividness of narration, and minute accuracy of reference, it bears all the marks of a true and contemporary history.J.O.

Exo 12:38

The mixed multitude.

The mass of this mixed multitude which left Egypt with Moses, would consist of foreign settlers in the Delta, victims, like the Hebrews, of the tyranny of the Pharaohs, and, like them, glad to take this opportunity of making their escape (cf. Exo 1:10). The enthusiasm of a great body of people is contagious. When the Israelites left Egypt, numbers would be moved to leave with them. Recent events, too, had doubtless produced a powerful impression on these mixed populations; and knowing that God was with Israel, they naturally expected great benefits from joining the departing nation. They had not calculated on the trials of the desert, and afterwards “fell a-lusting” (Num 11:4), provoking Israel to sin, and bringing wrath upon the camp.

I. MULTITUDES JOIN THE RANKS OF THE CHURCH WHO HAVE LITTLE IN COMMON WITH HER SPIRIT AND AIMS. They are like the mixed crowd of hangers-on, which left Egypt with Israel. Their ideas, traditions, customs, maxims of life, habits of thought and feeling generally, are foreign to those of the true Israel of God. Yet they are moved to join the Church

1. From motives of self-interest.

2. Under transient convictions.

3. Caught by a wave of religious enthusiasm.

4. Under partial apprehensions of the importance of religion.

5. Because others are doing it.

They hang of necessity on the outskirts of the Church, taking little interest in her work, and acting as a drag upon her progress.

II. THERE ARE MANY BY WHOM THE CHURCH WILL NOT BE BENEFITED, WHOSE ADHERENCE SHE IS YET NOT ENTITLED TO REFUSE. The “mixed multitude” were not forbidden to go with Israel. Because, perhaps, they could not altogether be prevented. It is kindlier, however, to believe that Israel allowed the mixed crowd to accompany it, in the hope of ultimately incorporating them with the people of Jehovah. The Church is certainly not at liberty to encourage nominal adherence. She must do her very utmost to dissuade men from mere empty profession. Neither to swell her numbers, nor to add to her wealth, nor to increase her respectability in the eyes of the world, nor under a mistaken idea of “comprehension,” must she open her doors to those who are known to be ungodly, or who give no evidence of serious religious intentions. Yet neither must she draw her lines too stringently. She must not presume to judge the heart, or to deal with men otherwise than on the ground of their professed motives and beliefs. She must teach, exhort, warn, and rigorously exclude all whose lives are openly inconsistent with the Gospel; but she must at the same time exercise great charity, and rather include ten who may possibly prove unworthy, than mistakenly exclude one whom Christ would be willing to receive. The responsibility in the matter of religious profession must, in great measure, be allowed to rest with the individual who professes. The Church is to consider, not only what is best for her, but the duty she owes to the world, in laying hold of those who are yet very imperfect, and training them for Christ.

III. NOMINAL ADHERENTS, HOWEVER, ARE NO SOURCE OF STRENGTH, BUT A GREAT WEAKNESS TO THE CHURCH. It may be the Church’s duty to bear with them, but she can never derive benefit from them. She may benefit them, and in that hope should treat them tenderly, but they will never benefit her. They will be a drag upon her activity. In proportion to their numbers they will exert a chilling and detrimental influence. They will stand in the way of good schemes. They will “fall a-lusting,” and provoke discontent. The morale of a Church can scarcely avoid being lowered by them. What then? Put them out? Not so. We shall work in vain to separate tares and wheat, and we are forbidden to act on this principle (Mat 13:24-31). But,

1. Let us do what we can to keep down their number. Many churches and church office-bearers are greatly to blame for the indiscriminate way in which they receive persons to communion. We are bound to abide by the principles above laid down; but consistently-with these principles it should be our care to keep down nominal adherence as far as that is possible. Many of the character of the “mixed multitude” will find their way into the Church without our seeking for them, or giving them any encouragement.

2. Let us do what we can to change their nominal adherence into real adherence. Seek their good. Be not overcome by their evil, but try to overcome it by superior goodness.

3. Beware of their influence, and seek to keep it in check.J.O.

HOMILIES BY J. URQUHART

Exo 12:29-42

Egypt’s sorrow: Israel’s joy.

I. THE JUDGMENT OF EGYPT EMBLEM AND PROMISE OF THE WORLD‘S JUDGMENT.

1. The time of visitation; midnight, when all were wrapt in deepest slumber and, notwithstanding the warning which had been given, busy only with dreams. The world will be surprised in the midst of its false security. “As it was in the days of Noel etc.

2. Its universality. There were none so high that God’s hand did not reach them, and none so low that they were overlooked.

3. The after anguish. The whole nation, steeped the one moment in deceitful slumber, the next torn with the most heartrending and hopeless grief. Their sin had slain their dearest and best.

4. It is a hopeless sorrow. Their grief cannot bring back their dead. The anguish of the wicked, like Esau’s, will find no place for repentance.

II. THE DELIVERANCE OF ISRAEL THE EMBLEM AND PROMISE OF THE FULL ENFRANCHISEMENT OF THE PEOPLE OF GOD.

1. All that God had ever asked for them is granted. The demand for freedom to the people of God, and the breaking of the yoke laid upon the poor, will yet be obeyed in fear by the persecutor and the oppressor.

2. It is pressed upon them with all the eagerness of deadly fear. Israel never so desired the boon as the Egyptians that they should now accept it. The persecutors will come and worship at the Church’s feet.

3. They go forth laden with the treasures of Egypt (Isa 60:5-17).

4. They go forth awed by the proof of God’s faithfulness. To a day had he kept the promise given to the fathers (Exo 12:41). The prophecies, now dim and misunderstood, will then be read in the light of God’s deeds, and like Israel of old, we shall know that God has kept the appointed time.U.

HOMILIES BY H.T. ROBJOHNS

Exo 12:29-42

March at midnight.

“This is that night of Jehovah” (Exo 12:42). Observe the striking words of the text! “The night of Jehovah,” a night in which he specially appeared and acted on behalf of Israel. For a description of the scenery of this eventful night see Dr. W. M. Taylor’s “Moses,” 99-101. In the treatment of this subject considerable exposition will be necessary. For material, see expository section of this commentary. It may, in order to include all important points, be marshalled thus (under each head we give suggestive hints):

I. THE HAND THAT SMOTE. Most, if not all the nine earlier plagues, had a natural basis, the tenth had none. It was purely supernatural. They blended mercy (first warning and then withdrawal) with judgment. This was pure judgment. In them there was indeed a call to faith, but also room for unbelief. The demonstrations of God are seldom absolute. But the tenth judgment was awfully impressive. There is very little evidence of any secondary instrumentality, angelic, or any other; but see in the Heb 12:13, Heb 12:23. Jehovah this time smote with his own hand.

II. THE VICTIMS. Firstborns. Of all beasts. Of men. But here distinguish between the first-borns of fathers and of mothers. In the tenth plague it was so, that the first-borns of mothers were the destroyed (Exo 13:2). Now, these were the “sanctified” unto the Lord, first, as “living sacrifices,” and as representing the consecration of each family, and then of the entire nation. But failing this consecration, their lives were forfeited. This was the case at that moment with the Israelites and Egyptians alike. In the case of the Egyptians the life of the first-born was taken, in that of the Israelites atoned for. Hence emerges a law of the Kingdom of God, that every soul that will not voluntarily consecrate himself to the Lord, must involuntarily come under the cloud of condemnation.

III. THE OBJECTIVE. The gods of Egypt (Exo 12:12). This was so with the nine plagues, it was especially so with the tenth. The heir to the throne was regarded as an incarnation of the Deity; by this plague God pronounced him common clay with the rest. But the first-born of animals also fell. This was a blow again st the animal worship of the land.

IV. COMPLETENESS OF THE VICTORY. Here discuss whether Pharaoh’s permission was conditioned or unconditioned; and show that with Pharaoh’s resistance God’s demands increased, and that the king’s surrender must have been absolute, in spite of 14:8, 9. Note the pathos of the prayer of the now broken-hearted, “Bless me also,” 12:32.

V. THE BATTLE ARRAY. See Heb 13:18. Perhaps a good translation, instead of “harnessed,” would be “militant,” as including the outer armedness, and the inner valorous and jubilant spirit; both which ideas are in the original. Observe; the nine or ten months of preparation, the organisation in which the “elders” and Hebrew “clerks” of the works may have taken part, the arms they surely possessed, as witness the battle at Rephidimhow probably they had become marshalled into detachmentsand places of rendezvous been appointed.

VI. THE FESTAL RAIMENT. Israel “asked,” Egypt “gave,” under Divine influence (Exo 12:36), gold, silver, and raiment; these might be regarded as the “spoils” of Israel’s victory, under God. These spoils were such as women might ask of women (see Exo 3:22“neighbour” is Feminine in the Hebrew), and such as women value. They were to be put not only on themselves, but on sons and daughters. The contributions of the Egyptian women must have been immense in quantity and value. Now then, why this spoiling? That Israel might march, not like a horde of dirty, ragged slaves, but in festal army. Compared with the slavery of Egypt the future might have been one long holiday, one holy day unto the Lord.

VII. PARTAKERS OF THE JOY (12:38). Low caste people probably; even as it is at this day in the mission field of India. But the lesson is obviousthe Lord’s salvations are for the sinful, the outcast, and the miserable.

VIII. TRUTHS SUGGESTED.

1. The moment of salvation is the beginning of a new time. Israel’s history as a nation dates from that night (122). So the history of a soul dates from its conversion to God.

2. The new time is a festal time.

3. The redeemed should assume festal attire (Luk 15:22), a bright eye, a cheerful countenance, etc.

4. Still he must don armour, and the Church must be militant.

5. The Church should welcome all comers; for the miserable need salvation, and the most rude are capable of some service. Comp. Deu 29:11, with Exo 12:38.

6. The salvations of God are full-orbed in their completeness. From the months of preparation till Israel went out in festal array, all was complete.

7. The moment of salvation is to be held in everlasting remembrance (see Exo 12:42). So of the still greater salvation.R.

Fuente: The Complete Pulpit Commentary

Exo 12:37. From Rameses to Succoth In Gen 47:11. Goshen is called the land of Rameses; and therefore it is most reasonable to suppose, that no particular city is here meant, but the land of Goshen in general: though some have thought that Rameses was the chief city of the land of Goshen, and that the Israelites had their general rendezvous there: from whence they travelled to a place, named from their first encampment there, Succoth, that is, tents or booths. See Exo 13:17-18. Gen 33:17.

About six hundred thousand on foot that were men That is, of an age fit for war; twenty years old and upwards: see Num 1:45-46 whence it appears, that when they were numbered with more exactness, all that were able to go forth to war in Israel, from twenty years old and upward, were six hundred thousand, and three thousand, and five hundred and fifty, besides the Levites, old men, women, and children, who must be computed, at least, to have amounted to twice as many more. So mightily did the Lord increase his people; and so exactly did he verify his promise. See the note on ch. Exo 1:7.

Fuente: Commentary on the Holy Bible by Thomas Coke

D.The exodus from Egypt. Legal enactments consequent on liberation

Exo 12:37 to Exo 13:16

37And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, that were men [the men] beside [besides] children. 38And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. 39And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. 40Now the sojourning [dwelling, i.e. time of dwelling] of the children of Israel, who dwelt 41[which they dwelt] in Egypt, was four hundred and thirty years. And it came to pass at the end of the [end of] four hundred and thirty years, even [on] the selfsame day it came to pass, that all the hosts of Jehovah went out from the land of 42Egypt. It is a night to be much observed [of solemnities] unto Jehovah for bringing them out from the land of Egypt: this is that night of Jehovah to be observed of [night of solemnities unto Jehovah for] all the children of Israel in [throughout] 43their generations. And Jehovah said unto Moses and Aaron, This is the ordinance of the Passover: There shall no stranger [foreigner] eat thereof: 44But every mans servant [every servant] that is bought for money, when thou hast circumcised 45him, then shall he eat thereof. A foreigner [stranger] and an [a] hired servant shall not eat thereof. 46In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof. 47All the congregation of Israel shall keep [sacrifice] it. 48And when a stranger [sojourner] shall sojourn with thee and will keep the [sacrifice a] passover to Jehovah, let all his males be circumcised, and then let him come near and keep [sacrifice] it: and he shall be as one that is born in the land: for [but] no uncircumcised person shall eat thereof. 49One law shall be to [shall there be for] him that is home-born, and unto [for] the stranger that sojourneth among you. 50Thus did all the children of Israel]; as Jehovah commanded Moses, so did they. 51And it came to pass the self-same day, that Jehovah did bring the children of Israel out of the land of Egypt by their armies [according to their hosts].

Chap. Exo 13:1-2 And Jehovah spake unto Moses, saying, Sanctify unto me all the [every] first-born, whatsoever openeth the [any] womb among the children of Israel, both of man and of beast: it is mine. 3And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage: for by strength of hand Jehovah brought you out from this place [thence]: there shall no leavened bread be eaten. 4This day came [come] ye out in the month Abib. 5And it shall be, when Jehovah shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 6Seven days thou shalt eat unleavened bread; and in the seventh day shall be a feast to Jehovah. 7Unleavened bread shall be eaten seven [the seven] days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters 8[borders]. And thou shalt show [tell] thy son in that day, saying, This is done [It is] because of that which Jehovah did unto me when I came forth out of Egypt. 9And it shall be for a sign unto thee upon thine [thy] hand, and for a memorial between thine eyes, that Jehovahs law may be in thy mouth: for with a strong hand hath Jehovah brought thee out of Egypt. 10Thou shalt therefore [And thou shalt] keep this ordinance in his [its] season from year to year. 11And it shall be, when Jehovah shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee. 12That thou shalt set apart unto Jehovah all that openeth the matrix [womb], and every firstling that cometh [every first-born] of a beast [of beasts] which thou hast; the males shall be Jehovahs. 13And every firstling [first-born] of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem. 14And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand Jehovah brought us out from Egypt, from the house of bondage: 15And it came to pass, when Pharaoh would hardly let us go, that Jehovah slew all the first-born in the land of Egypt, both the first-born of man and the first-born of beast: therefore I sacrifice to Jehovah all that openeth the matrix [womb], being 16[the] males; but all the first-born of my children I redeem. And it shall be for a token upon thine [thy] hand, and for frontlets between thine eyes; for by strength of hand Jehovah brought us forth out of Egypt.

EXEGETICAL AND CRITICAL

Exo 12:37. And the children of Israel journeyed.On the journey see the Introduction, Keil II., p. 26, the literature above quoted, and Keil II., p. 28, Note, Knobel, p. 111 sq.About 600,000 on foot., as in Num 11:21, the infantry of an army, is added, because they went out as a warlike host (Exo 12:41), and in the number given only the men able to bear arms, those over twenty years of age, are reckoned; is added because of the following : besides the little ones. is used here in the wider significance of the dependent part of the family, including wife and children, as in Gen 47:12; Num 32:16; Num 32:24, and often, those who did not travel on foot, but on beasts of burden or in wagons (Keil). On the round number, as well as the increase of Israel in Egypt, comp, Knobel, p. 121, Keil, l. c, and the Introduction. On the fruitfulness of the land of Goshen, see Keil II., p. 29. Kurtz and Bertheau have suggested as an explanation of the great number, that we may assume that the seventy Israelites who emigrated to Egypt had several thousand men-servants and maid-servants. Keil insists that only the posterity of the seventy souls is spoken of. But compare the antithesis in Gen 32:10 : one staff and two bands. In Israel the faith constituted the nationality, as well as the nationality the faith, as is shown by so many examples (Rahab, Ruth, the Gibeonites, etc.), and Israel had in its religion a great attractive power.

Exo 12:38. And a mixed multitude. . Vulg.: vulgus promiscuum; Luther: viel Pbelvolk, a great rabbleIn typical fulfillment of the promise, Gen 12:3, without doubt stimulated by the signs and wonders of the Lord in Egypt (comp. Exo 9:20; Exo 10:7; Exo 11:3) to seek their salvation with Israel, a great multitude of mixed people joined themselves to the departing Israelites; and, according to the governing idea of the Jewish commonwealth, they could not be repelled, although these people afterwards became a snare to them. Vid. Num 11:4, where they are called , medley (Keil). Literally, a collection. Comp. Deu 29:11.

Exo 12:39. Vid. Exo 12:34. It does not mean that, they had no time to leaven their dough, but that they had no time to prepare themselves other provisions besides. The deliverance came upon them like a storm; they were even thrust out of Egypt.

Exo 12:40. Vid. the Introduction, Keil II., p. 30. Knobel, p. 121.

Exo 12:41. On the self-same day.Knobel says very strangely, that the meaning is that Jacob entered Egypt on the same day, the 14th of Abib. Keil understands the day before designated, Exo 12:11-14. We assume that day here denotes time in the more general sense.

Exo 12:42. Keil renders: night of preservation. Knobel: a festival. Both ideas are involved in , and evidently the text aims to express the antithesis indicated in our translation [Lange renders: festliche Wacht, festive vigil.TR.]

Exo 12:43-45. The ordinance of the Passover., i q., law, statute. As Israel now begins to become a people and a popular congregation, the main features of their legal constitution are at once defined. It all starts with the Passover as the religious communion of the people, for which now circumcision is prescribed as a prerequisite. As circumcision constitutes the incipient boundary-line and separation between Israel and the life of secular people, so the paschal communion is the characteristic feature of the completed separation. First, the congregation is instituted; then follows the preliminary institution of the priesthood in the sanctification of the first-born; then the first, trace of the fixed line of distinction, in the ordinance of the feast of unleavened bread; then the first provision for the permanent sacrificial service, in Jehovahs claiming for Himself the first-born of beasts, Exo 13:12, while a distinction is at the same time made between clean and unclean beasts, Exo 12:13; and finally the intimation is made that the natural sacerdotal duty of the first born shall be redeemed and transferred to a positive priesthood. The circumstance that Israel thereby came into a new relation to foreigners, that a crowd of strangers joined themselves to the departing Israelites (Keil), can only be regarded as one of the occasions for that fixing of the first features of the law which was here quite in place.No stranger.What is said of the , or non-Israelite, in general, is more particularly said of the sojourner () and of the hireling, day-laborer (). The latter, if not an Israelite, is a who resides a longer or shorter time among the Israelites. Yet the exclusion is not absolute, except as regards the uncircumcised; every servant, on the other hand, who submits to circumcision (for no one could be circumcised by force, although circumcision was within the option of all) assumes the privileges and obligations of the communion. Thus, therefore, the distinction of classes, as related to the communion of the people of God, is here excluded.

Exo 12:46. In one house shall it be eaten.A new enforcement of the law that the communion, as such, must be maintained. The significance of the words: Thou shalt not carry forth aught of the flesh abroad, the medival Church had little conception of.13

Exo 12:50-51. The next to the last verse declares that this became a fixed custom in Israel; and the last one recurs again to the identity of the festive day with the day of the deliverance of Israel from Egypt.

Exo 13:1. Sanctify unto me every first-born.The sanctification of the first-born is closely connected with the Passover. The Passover effects (?) the exemption of the first-born of Israel, and the exemption has as its aim their sanctification (Keil). But the thing meant is sanctification in the narrower sense, the preparation of the sacerdotal order and of the offerings; for the general sanctification comprised the whole people. Here we have to do with sanctification for the specific service of Jehovah. It is assumed that the first-born are representatives and sureties of the whole race, and that therefore, without the intervention of grace and forbearance, the first-born of Israel also would have been slain. Accordingly, the phrase: it is mine, refers certainly not only to the fact that Jehovah created the first-born, as Kurtz maintains, but still more to the right of possession which this gracious favor establishes. Keil denies this. It refers, he says, according to Num 3:13; Num 8:17, to the fact that Jehovah, on the day when he slew the first-born of Egypt, sanctified the first-born of Israel, and therefore spared them. An ultra-Calvinistic disposition of things, which seems to ground the exemption on Jehovahs caprice. While the sanctification cannot be dissociated from the exemption, as little can the exemption be dissociated from the creation. The election of Israel is indeed the prerequisite of the exemption of the Israelitish first-born; but this exemption again, as an act of grace, is a condition of the special sanctification of the first-born.

Exo 13:3. Remember this day. In Exo 13:3-10, the ordinance respecting the seven days feast of unleavened bread (Exo 12:15-20), is made known by Moses to the people on the day of the exodus at the station Succoth (Keil). We have already above (on Exo 12:8) pointed out the incorrectness of this view. It is all the more incorrect, if, with Keil and others, we find in the leaven a symbol of sinfulness. The leaven which the Jews had heretofore had was connected with the leaven of Egypt, and was thus fitted to serve as a symbol of the fact that they were connected with the sinfulness of Egypt, and that this connection must be broken off. If now they had not been, driven out so hastily, they would have had time to produce for themselves a pure and specifically Jewish leaven, and this perhaps seemed the more desirable thing, as the unleavened bread was not very palatable. But for this there was no time. With this understanding of the case, we render the last clause of Exo 13:3, so that nothing leavened was eaten. [This translation, however, is hardly possible.Tr.].The house of servants. Servants of private persons they were not, it is true, but all Egypt was made for them by Pharaoh one house of slaves.

Exo 13:4-5. The urgency in the enforcement of this feast is doubtless owing to the fact that there was no pleasure in eating the unleavened bread. Hence the festival is represented as chiefly a service rendered to God. The meals accompanying thank-offerings preserved the equilibrium.

Exo 13:6. On the seventh day. In the line of the feast-days the seventh day is specially mentioned as the festive termination; on it work ceased, and the people assembled together.

Exo 13:9. For a sign upon thy hand. According to Spencer, allusion is made to the heathen custom of branding marks on the forehead or hand of soldiers and slaves. Keil, referring to Deu 6:8; Deu 11:18, assumes that we are probably to understand bracelets or frontlets. But in the passages quoted a much more general inculcation of Moses words is meant. Inasmuch as the Jews were to observe several great festivals, it is not to be assumed that they were to be required to wear the signs only on the feast of unleavened bread; all the less, as the day was so definitely fixed. We therefore regard the expression both here and in Deuteronomy as symbolic, but suggested by a proverbial phrase borrowed from the nations of antiquity. Our language has a similar proverbial, but less elegant, expression. That the Pharisaic Jews afterwards actually made themselves such phylacteries grew out of their slavery to the letter of the law. See more in detail in Keil, II. p. 37.

Exo 13:12. Every first-born of beasts. First, the text recurs to the common statute respecting the first-born of men and beasts; hence: all that openeth the womb. According to Keil, the term , to set apart, offer, is used to point, a contrast to the Canaanitish custom of consecrating the first-born to Moloch; he quotes Lev 18:21. But the verb seems to express a more original and general separation of what is offered from what is not offered; or it means to let depart.The males. With this matter, therefore, the female first-born have nothing to do. The first-born son is the head of the young house, the heir of the old house. As the heir of the old house he also assumes its guilt; as the head of the young house he must represent it. More particular specifications concerning the first-born male clean beast are given in Exo 22:29 (30), Deu 15:21.

Exo 13:13. The germ of the distinction between clean and unclean beasts. The substitution of a sheep or kid for the ass is a proof that the unclean beast signifies not the evil, but the profane, that which is not fitted to serve as a religious symbol.

Exo 13:14. When thy son asketh thee. Even in the theocracy the ceremonial worship is to be not a dumb one, repressing, or even suppressing, questions and instruction, but is to be spiritualized by questions and instruction.

Exo 13:15. All the first-born of my children. Keil opposes the view, very prevalent of old, that the sanctification of the first-born is to be derived from the destination of the first-born to be priests. But he afterwards (II., p. 36) himself brings forwards reasons which refute his own view, founded on that of Outram and Vitringa, especially by citing Numbers 3. Nothing can be clearer than Num 3:12.1

Exo 13:16. Also in reference to the phylacteries we hold to the symbolical interpretation of the Caraites in opposition to the literal one of the Talmudists; so Keil II., p. 37.

Footnotes:

[13][The reference is to the Corpus-Christi festival, characterized by the public processions which are held in honor of the host.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Exo 12:37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children.

Ver. 37. About six hundred thousand. ] So that promise to Abraham was fulfilled, in Gen 15:14 ; and that to Jacob, in Gen 46:3 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Rameses. City of the Sun. See note on Exo 1:1. Succoth = booths.

men. Not ‘ish, males, but Hebrew. geber, with art. = the strong men; or, men of military age. Num 14:29. See App-14.

Fuente: Companion Bible Notes, Appendices and Graphics

Israel Led out of Egypt

Exo 12:37-51

The 600,000 were males above 20 years of age, Num 1:3-43. This would make the entire body not less than 2,000,000 of people of all ages. Succoth was the first rallying point on which the various bands converged. It stood in open country, over which their flocks and herds spread themselves. It was, indeed, a night to be observed, when the Exodus took place, because, as Bunsen says, it was the beginning of history; and we may almost say further that it was the hour when Israel was born as a nation. God called His son out of Egypt. At that moment also the period of which Abraham had been apprised ran out. See Gen 15:13; Gal 3:17; and Exo 12:40 here.

Notice the stress laid on circumcision, which was the type of putting away the sins of the flesh. See Col 2:11. We must be separated from sin, before we can claim our portion in the Paschal Lamb, or join the Exodus.

Fuente: F.B. Meyer’s Through the Bible Commentary

the children: Num 33:3, Num 33:5

Rameses: Exo 1:11, Gen 47:11

six hundred: Exo 38:26, Gen 12:2, Gen 15:5, Gen 46:3, Num 1:46, Num 11:21

Reciprocal: Gen 33:17 – Succoth Exo 1:7 – fruitful Num 2:32 – General Num 26:65 – They shall Num 33:1 – with their armies Deu 1:10 – your God Deu 26:8 – the Lord Jos 24:6 – I brought Psa 105:24 – made Jer 31:2 – The people Eze 16:7 – caused Heb 11:27 – he forsook

Fuente: The Treasury of Scripture Knowledge

The latter part of Exo 12:1-51, and the whole of Exo 13:1-22, are occupied with two things. First, certain historical details concerning the actual departure of the people from Egypt. Second, the record of certain instructions, conveyed to them from God by Moses.

Verses Exo 12:37-39, show us how greatly God had multiplied the people under the afflictions of Egypt. They went out about 600,000 men, whereas when Jacob went down there the number mentioned in Gen 46:27 is 70. They went out complete with children, flocks and herds, as verse Exo 12:38 records, but also with “a mixed multitude,” who presently became a source of weakness and trouble. This is a very significant statement and worthy of note.

We do not find such a thought as God having a people of His own until we come to the children of Israel in Egypt. How striking then that as soon as God takes a people for His own and calls them out of bondage to be for Himself, there should be the intermingling of a foreign element, which helped to develop the corruption innate in the people themselves. Thus it was with Israel, and thus it has been in the history of the church.

Verses Exo 12:40-42 show us the exactitude with which God keeps to His own appointed time. He had mentioned 400 years to Abraham, as we see in Gen 15:13. We are not told the exact point from which the calculation of the 430 years starts, but on the very day it ended the people went out of Egypt, and they are designated, “the hosts of the Lord,” though to all appearance they were but a large collection of liberated slaves. That night of their deliverance they were never to forget. That it was the “self-same day” of the Divine purpose is again affirmed in verse 51.

We have, in the intervening verses, further instructions from the Lord as to the observance of the Passover. It was to be what we may call a household feast, for all outside Israelite households were excluded from it. The hired servant, who might at short notice quit his job, was not regarded as of the household, whereas the bondman, who had sold himself for money, according to the regulations of Exo 21:1-6, was considered as belonging to it, under one stringent condition, that he was circumcised.

This feast was for all Israel and none could excuse themselves from it. All were to join in this observance which kept alive the memory of the great deliverance from Egypt, while at the same time it had a prophetic value, as pointing forward to the death of Christ. This is apparent to us though in all probability the children of Israel did not know it. In the same way the intention of the Lord in instituting His supper is that all His saints should observe it; the memorial of His death on the one hand, while pointing forward to His coming on the other.

But whether the native Israelite or the servant bought with money or the stranger, all must be circumcised. This outward rite – a cutting around and off of man’s flesh – pointed on to that which was effected in the death of Christ, as is shown in Col 2:11. In this verse the words “of the sins,” have very little manuscript authority. It should read, “putting off the body of the flesh, in the circumcision of the Christ” (New Trans.) As Christians we are to recognize that we have put off the flesh in its totality in the death of Christ. We are “circumcised” in His “circumcision;” that is, His death.

The rite was one which only applied to the males among the people. They had to suffer the pain and inconvenience of it, the female was regarded as circumcised in the male. In this respect also the type is a fitting one, for all the suffering entailed fell upon Christ and we are circumcised in Him. Now that the type has been fulfilled in His death, those who would merely enforce the outward rite are dismissed as the “concision,” which means a mere cutting down, a lopping off, and not a complete removal. The true circumcision today are those who worship God in the Spirit, rejoice in Christ Jesus and have no confidence in the flesh as said in Php 3:2, Php 3:3. Such treat the flesh as condemned, and hence are not merely trying to lop off its more objectionable habits.

Exo 13:1-22 opens with another very important matter. In the previous chapter the firstborn had been sheltered by the blood of the lamb. They are now formally claimed by God as belonging to Him. “They are Mine,” is the word, and hence Moses was to “sanctify” them; that is, set them apart for God’s special pleasure and service. If we turn to Num 3:40-45, we find this confirmed, but that the Levites were taken in substitution for the firstborn to do that service. This is the first mention in Scripture of sanctification as applied to persons. The previous use was in Gen 2:1-25, when God sanctified, or set apart, the seventh day of creation. Both scriptures help to show the simple meaning of “sanctification” – “to set apart for God.” It is because we are thus sanctified that practical sanctification is incumbent upon us. We have not been sheltered from judgment by the blood of Christ to set us free to please ourselves but to be for Him.

Verses Exo 12:3-10 made clear to Israel that the feast of Unleavened Bread was not something to be observed just as they came out of Egypt, and then to be dismissed as done with; It was for all time, as a memorial of the great deliverance. If we had only the record in the three Gospels of the institution of the Lord’s Supper, it might be thought that the bearing of that did not extend beyond the night in which He was betrayed. But the fourth record, in 1Co 11:1-34, settles the point. It is to be observed, “till He come.” Israel was to “keep this ordinance in his season from year to year.” We observe the Lord’s Supper from Lord’s Day to Lord’s Day.

Verses Exo 12:11-16, present another commandment to be observed in Israel, as a further reminder of how God delivered them from Egypt. All the firstborn in Israel, whether of man or beast, were to be regarded as the Lord’s. That the firstborn of Israel should be linked together with the firstling of a donkey is a humbling thing, but thus it is in verse Exo 12:13. The firstborn of man must be redeemed. The firstling of an ass might not be, and in that case it suffered death itself. If redeemed, it was by the death of a lamb in its room and stead, just as the firstborn were redeemed in Exo 12:1-51. Thus again do we have presented to us that redemption is made effective on a substitutionary basis.

From verse Exo 12:17 we learn that the Philistines were already settled in the coastal plain of Palestine, and that they were a warlike race. Now for the pilgrim people of God war is inevitable, but God in His compassion did not mean Israel to be faced with it within a few days of their deliverance. Hence what looked like the short and easy cut to Canaan was avoided and the longer route by the Red Sea was ordered of God. There was therefore a good reason for the longer and more difficult route, just as there are good reasons for difficult passages in the lives of saints today. Though the more difficult road had to be taken, they went under authority. Translators, it appears have some difficulty as to the exact meaning of the word translated “harnessed,” but in a general way it surely indicates that they went forth in good order as a host and not as a disorderly rabble.

We see from verse Exo 12:19 how observant Moses was of the dying charge of Joseph, though uttered long before Moses was born. In this charge, as Heb 11:1-40 shows, the faith of Joseph expressed itself, for he knew it would be better for his bones to rest in the land in which Messiah’s glory should shine than lie entombed in the elaborate and costly sepulchres of Egypt. God did not permit the desires of his faith to be overlooked.

The closing verses of the chapter record how God put before His people the visible symbol of His presence. He became their Leader in this striking way and in spite of all their subsequent failure and faithlessness did not forsake them. In the pillar of cloud He was their guide by day. In the pillar of fire He was their light by night. And what He was, He was always. What they had in this visible way we have in His word today and in the presence of His Holy Spirit.

Exo 14:1-31 opens with definite direction being given through Moses as to the first movement they were to make. There was nothing haphazard about this, though it led them into what seemed an impossible position. God knew exactly what Pharaoh’s reaction to this move would be. Panic-stricken he had let the people go, but he was just the same Pharaoh. His heart was quite unchanged and the hour had now come for his destruction. When God hardens a man’s heart his doom is fixed, and God would be honoured in the judgment of him and his hosts.

Thus it turned out in the event. The move they made, as Divinely directed, appeared to the warlike eye of Pharaoh as a colossal military mistake. They were entangled in the land, with the sea before them and the wilderness on either flank It was so apparent that Pharaoh could not resist the temptation to have his last revenge upon them So collecting the very flower of his formidable army, he planted his forces behind them; the obvious thing to do from a military standpoint. The children of Israel were now hemmed in by death on every side – death by drowning in front; death by wilderness starvation on the right hand and on the left; death by the sword of Pharaoh behind.

This the people saw quite clearly They cried out to the Lord, which was right. But they also cried out against Moses, which betrayed their lack of faith. Modern discoveries of the many graves of Egypt and their treasures enable us to appreciate the sarcastic sting in their words, “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?” A few days before, “the people bowed the head and worshipped” (Exo 12:27). How different now! Immediately danger appears they betray their lack of faith and claim that they had asked to be let alone to serve the Egyptians. Here at once we see the germ of that unbelief which eventually led to their carcases falling in the wilderness. They did die in the wilderness, not because Moses or God failed them, but “because of unbelief” (Heb 3:19).

Their words were a cutting blow to Moses, but his answer to them is very fine. No recrimination, but rather a word of calm faith, calculated to still their panic and assure their hearts. The people put their unbelief between themselves and the Egyptians, whereas he saw the Lord between them, and about to act on their behalf. It was not theirs to act, but to see the salvation of the Lord as He acted on their behalf.

While Moses displayed this calm faith that may well fill us with admiration, he yet made a mistake. He bade the people to “stand still,” whereas when he cried to the Lord the command was that they “go forward,” and he was to act on behalf of the Lord. Their going forward was to be an act of faith by which they would appropriate the remarkable salvation that God was about to effect. If they had remained stationary, the dividing of the sea would not have delivered them.

Can we not see a striking type here? The great salvation which is ours is not something that we accomplish, but it is something that we appropriate in faith, and we are warned against neglecting it. By His death and resurrection Christ has wrought salvation on our behalf, and we have no hand in it. But this does not shut us up to that species of fatalism which would say that there is nothing we can do about it, and that, if we are to be saved, we shall be without any move on our part; and that if we are not going to be saved, that is final and nothing we can do will alter it. Truly only Christ can accomplish the work but it is ours to go forward in faith and receive for ourselves the benefit of what He has done. Let us endeavour to hold evenly the balance between these two sides of Gospel truth.

Moses was to act, lifting up his rod over the sea, when the Lord would carve a way through it for His people. That way would be salvation to Israel but destruction to proud Pharaoh and his host, and that in such signal fashion as to be remembered through many generations. We see in type that a way of life was to be made through the waters of death.

Verses Exo 12:19-20 record what we may venture to call the decisive move in this tremendous drama. The Angel of God in the pillar of cloud removed from the van of the Israelites and planted Himself between them and the pursuing Egyptians. The Angel was about to walk with them through the waters of death, but He would do so as covering their rear with the cloud of His presence. Whatever was now about to happen, no Egyptian would be able to strike a single Israelite unless he could pierce through the cloud. Before he could touch any of those who were escaping from slavery he would have to overcome God Almighty!

Was not this move then the most decisive of the whole remarkable series? It happily illustrates the great word that the Apostle wrote in Rom 8:31, “What shall we then say to these things? If God be for us, who can be against us?” Yes, indeed! Who can be? Let us never lose the sense of the security and the triumph of this wonderful fact.

Fuente: F. B. Hole’s Old and New Testaments Commentary

THE PILLAR OF CLOUD

THE FIRST STAGE OF THE JOURNEY (Exo 12:37-51)

How did the Hebrews get from Goshen to Rameses? Perhaps Rameses was in the land of Goshen or it was a name used here in the sense of the general locality rather than the specific city which the Hebrews helped to build (1:11). Compare Gen 47:11. We cannot identify Succoth, but since the word means tents or places for tents some think it specifies a camping spot en route.

Note the number of the men, which, multiplied by four to allow for families, gives an aggregate of 2,400,000 souls in all, without counting the mixed multitude of the next verse. Some of these latter may have been the poorer Egyptians and some foreign slaves of both Egyptians and Hebrews.

Note the time named in Exo 12:40 and the exactitude of the fulfillment of prophecy mentioned in Exo 12:41, a date to be reckoned from the time Abraham received the promise (Gen 15:13), which makes just 430 years.

THE FIRSTBORN SET APART (Exo 13:1-16)

We can see a reason for the command in Exo 13:1 when we recall the preservation of their firstborn in Egypt. Doubtless it was to keep alive the memory of that event as well as to express their gratitude for it. All things belong to God by right of creation; the Israelites by right of redemption; the firstborn of Israel by right of passing over them in the judgment upon Egypt.

Moses immediately communicates this command to the people. Note that the month Abib (Exo 13:4) is Hebrew for the Chaldaic Nisan previously mentioned.

By what figurative language does he impress the people with the duty of remembering all Gods goodness to them (Exo 13:8-9)? We see the duty of parental instruction enjoined, and are impressed by the fact that the history of the ways of God with men is a trust to be conveyed faithfully from father to son.

What two words in Exo 13:12 explain the word sanctify of Exo 13:2? Note that the firstlings of the clean beasts as subsequently explained, calves, lambs and kids, were dedicated to God and used in sacrifice, but those of the unclean were redeemed. How (Exo 13:13)? And if not redeemed, then what? What about the firstborn of man? The law concerning this will be met with later (Num 18:16). Of course this regulation was to come into force when Israel should reach Canaan (Exo 13:11). As Murphy remarks, the residence of Israel for forty years in the wilderness was in consequence of their unbelief and is not here contemplated. Here it is presumed they were to pass immediately through the wilderness into the Promised Land, with the exception of a year in the peninsula of Sinai for which special provision is made later on (Numbers 3).

THE SECOND STAGE OF THE JOURNEY (Exo 13:17-22)

Do not neglect the map in this study, since it is at least approximately correct. Why were not the Hebrews permitted to go the near way (Exo 13:17)? Could not God have delivered them from the Philistines as well as from the Egyptians? How then does this illustrate the principle that God makes no unnecessary displays of miraculous power?

By what route were they led (Exo 13:18)? At its northern extremity the Red Sea separates into two minor gulfs which enclose the peninsula of Sinai. The western gulf is called Suez, which is the one they crossed. Its varied width is about thirty miles, narrowing very much at its northern extremity, and its varied depth about twelve fathoms, with a sandy bottom.

The word harnessed in this verse is unusual. According to its derivation it means by five in a rank, but we can only explain it by supposing that in some way the men went up marshaled in orderly array, the better to protect the women and children of the company as well as their cattle and other possessions.

What special command does Moses execute (Exo 13:19)? Compare Act 7:16. What is the name of their next camping place (Exo 13:20)? In what supernatural way were they guided (Exo 13:21)? We have not now the pillar of fire and cloud, but we have the Word of God, which is a lamp to our feet and a light to our path.

Excursus on the Pillar of Cloud

Dr. Bush has an interesting excursus on the pillar of cloud, from which a few paragraphs are taken:

The Hebrew root arnad signifies to stand, and imports an upright standing mass of cloud resembling a column in a building. It appears from

Psa 105:39 that it was spread at the base so as to cover as with a canopy the whole host of Israel, shading them from the heat. The height, if it bore any proportion to its base, must have been immense, as the encampment covered a space of twelve square miles. It is evident from

Deu 31:15 that it was the habitation of the divine presence from which oracles were proclaimed to the people.

For further allusion to its use as a guiding signal see Psa 78:14 and Neh 9:12 and observe also its reappearance in the millennial age (Isa 4:5; Rev 7:15-16).

Some think the whole mass was opaque by day and luminous by night, while others believe there was a rending at night of the outer, dark body of the cloud and consequent disclosure of an interior splendor enveloped from view during the day.

This unwrapped splendor appearing at night was presumably the glory of the Lord which occasionally appeared by day when God would express displeasure towards His people or impress them with His majesty, as at Sinai (Exo 16:10; Num 16:40). In other words, taken as a whole, this pillar was intended to serve as the shekinah or visible representative of Jehovah dwelling in the midst of His people.

Compare now Exo 14:19 and observe that the pillar of cloud is called in the same verse the angel of God. The term angel is used in Scripture to denote various kinds of agency, personal and impersonal, but The Angel of God (as we have learned) is a phrase descriptive of the second Person of the Trinity, Jehovah-Jesus. There is reason to believe, therefore, that this cloud was in some sense a manifestation of His presence to Israel. (See further Exo 23:20-23 and Isa 63:8-9.) To all practical purposes it was the Angel of Jehovah, and they were to look up to that sublime and awful column as a visible embodiment of their covenant with God, as an ever-pre-sent witness, and feel as if a thousand eyes were looking out of the midst of it upon them, from which not even their slightest word or deed could be hidden. Through the whole tenor of the Mosaic narrative this is to be understood as associated with the title Lord or the Angel of the Lord.

It was this visible symbol, too, which was their oracle or means of communication with Jehovah, the Word of the ancient economy, both in the course of their wilderness journey and when afterwards it was removed into the Most Holy Place of the Tabernacle and Temple (see Exo 33:9-11 and Psa 99:6-7). Compare also Joh 1:1-14, where the glory of the Word incarnate is referred to, not that intrinsic moral glory that distinguished His character always, but rather that special and overwhelming display of glory of which Peter, James and John were eyewitnesses on the Mount of Transfiguration, when there was a temporary laying aside of the veil of His flesh and disclosure of the indwelling shekinah, the glory of His Godhead.

A preintimation indeed of that glory in which He shall appear when He comes a second time, without sin, unto salvation.

What a wonderful theme of study we have in this pillar of cloud!

QUESTIONS

1.In what two ways may the location Rameses be understood?

2.How does this lesson illustrate Gods conservation of the miraculous?

3.Of what was the pillar of cloud a symbol?

4.Show its fitness for this purpose.

5.What takes its place for Gods people today?

Fuente: James Gray’s Concise Bible Commentary

Exo 12:37. About six hundred thousand men The word means strong and able men fit for wars, besides women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years!

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Exo 12:37 Exodus 18. From Egypt to Sinai.

Exo 12:37-49 J. The Exodus.From Rameses (Exo 1:11 b*) the first stage of the journey took the people 10 miles W. to Succoth (Eg. Thikke), the district round Pithom (Exo 1:11 b). The number 600,000 (cf. Num 11:21), not including children (rather little ones, i.e. women and children, as Exo 10:10, Exo 12:24, and often in J), implies a total of about two millions, which not only involves a complex and long-continued miracle, for not more than 5000 could be taken out of Goshen or into Sinai (Petrie), but is wholly at variance with the general impression made either by J or E. It had probably been inserted by Rp to suit Ps late and artificial reckoning (Num 1:1-46*). With the party (Exo 12:38) a great mixed mass (cf. Num 11:4, different Heb.) of non-Israelites went also: connexions by marriage (cf. Lev 24:10), Bedawin, and fellow-workpeople glad to escape the corve. The food for the journey (Exo 12:39, cf. Exo 12:34) consisted of subcinerarii panes (Vulg.), cakes baked on the hot stones (1Ki 19:6, mg.) under the ashes of the fire that had heated the stones.

Fuente: Peake’s Commentary on the Bible

12:37 And the children of Israel journeyed from {q} Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children.

(q) Which was a city in Goshen; Gen 47:11.

Fuente: Geneva Bible Notes

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The record of Israel’s sojourn in the wilderness really begins here.

"Rameses" is probably the same city as "Raamses," also called Avaris (Exo 12:37; cf. Exo 1:11). Many critical scholars date the Exodus in the thirteenth century because of this reference to Rameses. Rameses II ruled Egypt at that time. However, "Rameses" may very well be a later name for this site, similar to the reference to the city of Dan in Gen 14:14. This may be another instance of later scribal updating.

Rameses was the city from which the Israelites left Egypt, and it lay somewhere east of the Nile delta in the land of Goshen. Archaeologists have not identified Succoth certainly either. However from the context it seems that Succoth was only a few miles from Rameses. It may have been a district rather than a town. [Note: Edward Naville, The Store-City of Pithom and the Route of the Exodus, p. 23; Kaiser, "Exodus," p. 379.] Perhaps Cassuto was right when he wrote the following.

"Succoth was a border town named in Egyptian Tkw. Here the name appears in a Hebrew or Hebraized form. Apparently it was situated at the tell called by the Egyptians today Tell el-Maskhuta." [Note: Cassuto, 147.]

Many commentators concluded that, since there were about 600,000 Israelite males, the total number of Israelites must have been about two million. Though the Hebrew word translated "thousand" (eleph) can also mean "family," "clan," "military unit," or something else, most translators have preferred "thousand" (cf. Exo 38:26; Num 1:45-47). In view of the incongruities posed by such a large number (cf. Exo 13:17; Exo 14:21-31; Exo 16:3-4; Exo 17:8-13; Exo 18:14-16; Exo 23:29-30; Numbers 14; Deu 7:7; Deu 7:22; Jos 7:5; et al.), eleph may have meant "hundred" or "unit of ten" or some other number smaller than "thousand," though the evidence to support this theory is presently weak, in my opinion.

Moses referred to the "mixed multitude" often in the account of the wilderness wanderings that follows. This group probably included Egyptian pagans and God-fearers (Exo 12:38; cf. Exo 9:20) and an assortment of other people including other enslaved Semites. For one reason or another these people took this opportunity to leave or escape from Egypt with the Israelites. This group proved to be a source of trouble in Israel and led the Israelites in complaining and opposing Moses (e.g., Num 11:4).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

THE EXODUS.

Exo 12:37-42.

The children of Israel journeyed from Rameses to Succoth. Already, at the outset of their journey, controversy has had much to say about their route. Much ingenuity has been expended upon the theory which brought their early journey along the Mediterranean coast, and made the overthrow of the Egyptians take place in “that Serbonian bog where armies whole have sunk.” But it may fairly be assumed that this view was refuted even before the recent identification of the sites of Rameses and Pi-hahiroth rendered it untenable.

How came these trampled slaves, who could not call their lives their own, to possess the cattle which we read of as having escaped the murrain, and the number of which is here said to have been very great?

Just before Moses returned, and when the Pharaoh of the Exodus appears upon the scene, we are told that “their cry came up unto God, … and God heard their groaning, and God remembered His covenant … and God saw the children of Israel, and God took knowledge of them” (Exo 2:23).

May not this verse point to something unrecorded, some event before their final deliverance? The conjecture is a happy one that it refers to their share in the revolt of subject races which drove Menephtah for twelve years out of his northern territories. If so, there was time for a considerable return of prosperity; and the retention or forfeiture of their chattels when they were reconquered would depend very greatly upon circumstances unknown to us. At all events, this revolt is evidence, which is amply corroborated by history and the inscriptions, of the existence of just such a discontented and servile element in the population as the “mixed multitude” which came out with them repeatedly proved itself to be.

But here we come upon a problem of another kind. How long was Israel in the house of bondage? Can we rely upon the present Hebrew text, which says that “their sojourning which they sojourned in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord came out of the land of Egypt” (Exo 12:40-41).

Certain ancient versions have departed from this text. The Septuagint reads, “The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan, was four hundred and thirty years”; and the Samaritan agrees with this, except that it has “the sojourning of the children of Israel and of their fathers.” The question is, which reading is correct? Must we date the four hundred and thirty years from Abraham’s arrival in Canaan, or from Jacob’s descent into Egypt?

For the shorter period there are two strong arguments. The genealogies in the Pentateuch range from four persons to six between Jacob and the Exodus, which number is quite unable to reach over four centuries. And St. Paul says of the covenant with Abraham that “the law which came four hundred and thirty years after” (i.e. after the time of Abraham) “could not disannul it” (Gal 3:17).

This reference by St. Paul is not so decisive as it may appear, because he habitually quotes the Septuagint, even where he must have known that it deviates from the Hebrew, provided that the deviation does not compromise the matter in hand. Here, he was in nowise concerned with the chronology, and had no reason to perplex a Gentile church by correcting it. But it was a different matter with St. Stephen, arguing his case before the Hebrew council. And he quotes plainly and confidently the prediction that the seed of Abraham should be four hundred years in bondage, and that one nation should entreat them evil four hundred years (Act 7:6). Again, this is the clear intention of the words in Genesis (Gen 15:13). And as to the genealogies, we know them to have been cut down, so that seven names are omitted from that of Ezra, and three at least from that of our Lord Himself. Certainly when we consider the great population implied in an army of six hundred thousand adult men, we must admit that the longer period is inherently the more probable of the two. But we can only assert with confidence that just when their deliverance was due it was accomplished, and they who had come down a handful, and whom cruel oppression had striven to decimate, came forth, no undisciplined mob, but armies moving in organised and regulated detachments: “the Lord did bring the children of Israel forth by their hosts” (Exo 12:51). “And the children of Israel went up armed out of the land of Egypt” (Exo 13:18).

Fuente: Expositors Bible Commentary