Exegetical and Hermeneutical Commentary of Exodus 12:38
And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.
38 . a great mixed multitude ] cf. Num 11:4 (the Heb. word different). Non-Israelites (cf. the same word in Neh 13:3) of various kinds are meant: e.g. Egyptians who had intermarried with Israelites (cf. Lev 24:10), other Semites who had found their way into Egypt, and prisoners taken in war who had been employed in the corve (Exo 1:9).
flocks and herds ] cf. v. 32, Exo 10:26.
Fuente: The Cambridge Bible for Schools and Colleges
A mixed multitude – Probably remains of the old Semitic population, whether first brought into the district by the Hyksos or not is uncertain. As natural objects of suspicion and dislike to the Egyptians who had lately become masters of the country, they would be anxious to escape, the more especially after the calamities which preceded the Exodus.
Very much cattle – This is an important fact, both as showing that the oppression of the Israelites had not extended to confiscation of their property, and as bearing upon the question of their maintenance in the Wilderness.
Fuente: Albert Barnes’ Notes on the Bible
A mixed multitude, consisting of Egyptians or other people, who went with them, either because they were their servants, or that by this means they might free themselves from the servitude which they endured under hard masters in Egypt; or because the glorious works which they had seen, had raised their esteem of God and of his people, and made them expect a share in the great felicities which they presumed would be conferred upon a people so highly honoured and beloved of such an almighty and all-sufficient God. And because their hearts were not sincere, nor their ends right, they soon repented of their choice, Num 11:4. Compare Zec 8:23.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38. a mixed multitude went withthemliterally, “a great rabble” (see also Num 11:4;Deu 29:11); slaves, persons in thelowest grades of society, partly natives and partly foreigners, boundclose to them as companions in misery, and gladly availing themselvesof the opportunity to escape in the crowd. (Compare Zec8:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And a mixed multitude went up also with them,…. Some of these were Egyptians, and some of other nations that had resided in Egypt, and who, on various accounts, might choose to go along with the children of Israel; some through intermarriages with them, being loath to part with their relations, see Le 20:10, others on account of religion, being proselytes of righteousness, and others through worldly interest, the land of Egypt being by the plagues a most desolate place; and such wonders being wrought for the children of Israel, they saw they were a people that were the favourites of heaven, and judged it safest and best and most for their interest to keep with them; the Targum of Jonathan computes the number of those to be two hundred and forty myriads:
and flocks and herds, [even] very much cattle; the greatest part of which must be supposed to belong to the children of Israel, whose cattle were not destroyed when those of the Egyptians were; and the rest might be the cattle of such who feared and regarded the word of God, and took their cattle into their houses at the time of the plague of hail, whereby they were preserved; and which might be an inducement to them to take their herds and their flocks, and go along with the children of Israel, see Ex 9:20.
Fuente: John Gill’s Exposition of the Entire Bible
38. And a mixed multitude. Although Abraham possessed many servants, yet is it scarcely probable that in the famine Jacob maintained any other persons in his family besides his own children, whom he could hardly so sustain as to preserve them from dying of hunger. And since Moses, in relating their coming into Egypt, does not mention any servants, we may conjecture that they brought no great number, because necessity compelled them to be content at any rate with a few. From hence we gather that the mixed multitude, which united themselves with the Israelites, were either the offspring of Egypt, or had migrated from the neighboring countries to take up their habitation there; as fertile lands often attract many strangers to them by the pleasures of abundance. The same expression is used in Neh 13:3, where it is said that “the mixed multitude” was separated from the true Israelites, lest all should promiscuously arrogate to themselves the same dignity, and, thus the Church should be polluted by a confused admixture, But if any should think it absurd that ungodly men, with no better hope before them, would voluntarily forsake a rich and convenient habitation in order to seek a new home as wanderers and pilgrims, let him recollect that Egypt had now been afflicted by so many calamities that by its very poverty and devastation it might easily have driven away its inhabitants. A great part of the cattle had perished; all the fruits of the earth were corrupted; the fields were ravaged and almost desert; we need not, therefore, wonder if despair should have caused many sojourners to fly away, and even some of the natives themselves. It may be also that, having been inhumanly treated, they shook off the yoke of tyranny when a way to liberty was opened to them.
But although God gave His people a ready departure, still He did not choose to let them go out altogether without any inconvenience; for they go not out satiated with food, nor having delicately supped, but are compelled to carry in their bags unbaked masses of dough, that they may eat bread burned or toasted on the embers in their journey. By this example we are taught that God’s blessings are always mingled with certain inconveniences, lest too great delight should corrupt the minds of the godly.
Fuente: Calvin’s Complete Commentary
(38) A mixed multitude went up also with them.Nothing is told us of the component elements of this mixed multitude. We hear of them as murmuring in Num. 11:4, so that they seem to have remained with Israel. Some may have been Egyptians, impressed by the recent miracles; some foreigners held to servitude, like the Israelites, and glad to escape from their masters. It is noticeable that the Egyptian writers, in their perverted accounts of the Exodus, made a multitude of foreigners (Hykss) take part with the Hebrews.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. A mixed multitude Egyptians, who, in this time of popular excitement and commotion had become disaffected, unsettled, and a medley of adventurous spirits of various peoples, such as always follow an army or emigrating host . Egyptians and “strangers” are afterwards mentioned as living among the Israelites. From Num 11:4, we see that the distrust of God’s providence which led to the plague of Kibroth-hattaavah ( Graves of lust) began among this heathen rabble, and from Deu 29:11, it would seem that these “strangers” became hewers of wood and drawers of water for Israel . The Israelites had always continued to be a pastoral people, so that their property consisted mainly of flocks and herds .
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 12:38. A mixed multitude went upwith them A great mixture of people of other nations, but more particularly of the Egyptians. These are thought to have been proselytes to the Jewish religion. See Num 11:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
However poor this was a sweet morsel.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“And a mixed multitude went up also with them.” Exo 12:38 .
This may be taken as a sign of mercy. God permits men to work along the line of their impulses, even when they cannot justify those impulses by natural right or by technical argument Impulses to go with the people of God ought never to be repelled; out of those impulses something better may come. We must not be too curious in inquiring into the metaphysical reasons of human action. When that action points in the right direction, we should accept it, and afterwards begin and continue the work of spiritual education. In the meantime it ought to be accounted a sign of hopefulness that men are inclined to go to church, to listen to preaching, or take any interest in spiritual activities.
This may also be taken in mitigation of judgment of a severe kind often passed upon the Church. They are not all Israel that are called Israel; neither are they all Christians that follow the Christian standard. We must always distinguish between the true Israel and the mixed multitude. Time will separate them by teaching them. It is of the nature of evil that it must destroy itself, and it is of the nature of life, rooted in God, that it must grow and bloom eternally. Men are not judges. Wherever a man proves himself to be bad and to be acting the bad man’s part, he unchurches himself without any formal and penal excommunication.
There is a sense in which the Church itself is a mixed multitude. Take it, for example, in the light of spiritual attainments. We are not all upon one level. In the Church there are great scholars and poor learners; some are far advanced and others are toiling at the alphabet. Take it in the matter of disposition. It is not equally easy for all men to be religious. It is not equally easy for all men to be generous. Where the difficulty is greatest, the sincerity may be of a very pure kind. Take it in the matter of individual action. Probably no human action is free from some kind of suspicious motive. Our motives are a mixed multitude. We often have to go by majorities, even in our personal considerations and decisions; we have to marshal a mixed multitude of thoughts, feelings, hopes, and fears. Herein is the delicacy of life, and herein the necessity for a discerning judgment and a sound discipline.
Fuente: The People’s Bible by Joseph Parker
Exo 12:38 And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.
Ver. 38. And a mixed multitude. ] Of strangers, that “took hold of the skirts of these Jews, and said, We will go with you,” Zec 8:23 but afterwards turned tippet, Num 11:4 lusted greatly and greedily, and made Israel to sin. Coals touched will either burn or sully us.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
a mixed multitude = Egyptians. Compare Num 11:4. Neh 13:3.
even. Some codices, with The Targum of Jonathan ben Uzziel, Septuagint, and Syriac, have this word, “even “in the text.
Fuente: Companion Bible Notes, Appendices and Graphics
mixed
This mixed multitude, standing for unconverted church-members, was a source of weakness and division, then as now Num 11:4-6. (See Scofield “Num 11:4”). There had been a manifestation of divine power, and men were drawn to it without change of heart. CF. Luk 14:25-27.
Fuente: Scofield Reference Bible Notes
And a mixed multitude: Heb. a great mixture, Num 11:4, Zec 8:23
Reciprocal: Lev 24:10 – General Deu 29:11 – stranger Neh 13:3 – the mixed Psa 107:38 – suffereth Jer 25:20 – the mingled
Fuente: The Treasury of Scripture Knowledge
Exo 12:38-39. And a mixed multitude went up with them Some perhaps willing to leave their country, because it was laid waste by the plagues. But probably the greatest part was but a rude, unthinking mob, that followed they knew not why. It is likely, when they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt again. And flocks and herds, even very much cattle This is taken notice of, because it was long ere Pharaoh would give them leave to remove their effects, which were chiefly cattle. Thrust out By importunate entreaties.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:38 And {r} a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.
(r) Which were strangers, and not born from the Israelites.