Exegetical and Hermeneutical Commentary of Exodus 12:31
And he called for Moses and Aaron by night, and said, Rise up, [and] get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
31. as ye have said ] Exo 3:18, Exo 5:3, Exo 7:16 (all J). It seems therefore (Di.) that the Pharaoh only gives leave for a temporary absence.
Fuente: The Cambridge Bible for Schools and Colleges
31, 32. The Pharaoh hastily summons Moses and Aaron, and gives permission for the people to go and serve Yahweh with their flocks and herds, as they had requested. ‘The passage has sometimes been deemed inconsistent with Exo 10:29. But there is a difference between seeking an audience to demand leave to depart or threaten chastisement, and response to the urgent summons of the stricken king’ (C.-H.).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 31. Called for Moses and Aaron] That is, he sent the message here mentioned to them; for it does not appear that he had any farther interview with Moses and Aaron, after what is mentioned Ex 10:28-29, and Ex 11:8. See Clarke on Ex 10:28; “Ex 10:29“; “Ex 11:8“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
31. called for Moses and Aaronastriking fulfilment of the words of Moses (Ex11:8), and showing that they were spoken under divine suggestion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he called for Moses and Aaron by night,…. Not that Pharaoh went in person, but he sent his servants to call them; for they never saw his face more after he had drove them from his presence; but now was fulfilled what Moses told him, that his servants should come to him in a very suppliant manner, and entreat him and his people to get away in all haste, Ex 10:28. Where Moses and Aaron now were is not certain, probably in the city, or suburbs of it, where Pharaoh’s palace was, for it is not likely that they were gone to Goshen:
and said, rise up; from their beds in which they now were, being midnight:
and get ye forth from among my people, both ye and the children of Israel; even all of them, without any exception of women or children as before; and without limiting them to place or time, where they should go, and how long they should stay, and without obliging them to promise to return:
and go, serve the Lord, as ye have said; as they had entreated they might, and as they had demanded in the name of the Lord that they should; to which now he gave his consent, though he afterwards repented of it.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 31-36:
The Passover “plague” accomplished what the other nine had not. That same night, Pharaoh summoned Moses and Aaron, and ordered them to leave Egypt, along with all Israel, and all their possessions. Thus was the Divine prophecy fulfilled.
The Egyptians were terrified. They insisted that Israel leave Egypt at once, before the entire land was destroyed, and all its people slain.
Israel’s departure from Egypt was exactly as God had promised. They “borrowed” everything they desired, and the Egyptians refused them nothing. Thus did Israel “spoil” Egypt. The land was devastated by the plagues. There was national mourning over the death of the firstborn. Then, the Israelites stripped the Egyptians of their valuables. It was a blow from which Egypt never fully recovered.
Fuente: Garner-Howes Baptist Commentary
31. And he called for Moses. It is not probable that God’s servants were recalled into the presence of Pharaoh; but the sense of this passage must be sought for in the prediction of Moses. Pharaoh, therefore, is said to have called them, when, by sending to them his chief courtiers, he compelled their departure. And this is sufficiently proved by the context, because it is immediately added, that the Israelites were by the Egyptians compelled to go out: in haste. Therefore, although Pharaoh never should have seen Moses from the time that he threatened him with death if he came to him again, there is nothing absurd in saying that he called for him when he sent his nobles to him with his command. The perturbation of an alarmed and anxious person is expressed to the life in these words, — “Rise up, get you forth, both ye and your children; go, serve the Lord; also take your flocks and your herds, as ye have said.” For he takes no less precaution lest he should give any occasion for delay, than he had before been diligent in bargaining. Whilst, then, he hastily cuts off all objections, the change in the man betrays itself, for the same God who had before hardened his iron heart has now broken it. Hence, too, that cry — the signal of despair — “We be all dead men;” hence, too, their readiness to give willingly of their substance, and to dress up in spoils those whom they had pillaged before. Nor indeed does he without reason repeat that this favor proceeded from divine inspiration, since there would never have been such liberality in robbers as willingly to proffer whatever precious things their houses possessed, and to give them to the Israelites, now ready to depart, whom they knew to be justly hostile to them on account of so many injuries. And that the children of Israel should be so prompt to obey, who before had been either slow, or inconstant, or sullen, or rebellious, was brought about by the guidance of the Spirit, who turned their hearts in a moment; since God well knew how to dispose opportunely all the springs of action.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Exo. 12:35-36. Borrowed lent.] Render: Asked, and let them have what they asked; and cf. Critical Note on Exo. 11:2.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 12:31-36
THE ISRAELITES GOING OUT OF EGYPTIAN BONDAGE; OR, THE FREEDOM OF THE CHURCH
I. That the Israelites were given their freedom by those who had long oppressed them; and so the Church shall be freed by those who have long enslaved it. The king and his people urged the Israelites to depart from their country, and to be gone at once. The Egyptians were alarmed at the recent judgment, and were afraid lest they should all become dead men. The retributions of Heaven strike the wicked with terror. And so shall it be in reference to the ultimate liberty of the Church; its oppressors shall be made by the severe providence of God to give it its destined freedom. This freedom is promised. Many agencies are working for it. The good earnestly anticipate it. It will then more fully realise its mission. The Church has long enough been in bondage to cruel tyrants and wicked men; they have oppressed it, they have persecuted it, they have reproached it, they have maligned it, and they have plundered it; but the time comes when Heaven shall interfere on its behalf, and by signal judgments bring it out from the hands of the evil oppressor. And thus we see the tyrant contradicting his own fancied interests, his own prior conduct, and giving freedom to the slave he had determined should remain in lifelong bondage.
II. That the Israelites, in availing themselves of their freedom, had to make many temporary shifts; and so the Church, in stepping into liberty, will have to encounter many perplexities. The Israelites, in the moment of freedom, did not immediately enter upon the enjoyment and rest of the promised land, but they had quickly to leave their home of bondage without due preparation, and then were years in the wilderness as weary pilgrims. They had to take with them dough before it was leavened, and to bind their kneading-troughs up in their clothes, and carry them on their shoulders. The first experiences of freedom are always perplexing, even though they may be mingled with joy at the thought of liberty and exemption from a cruel servitude. A wise Church will rather carry its food than leave it, and it is a more welcome burden than the making of bricks without straw. And so when the Church enters upon its destined freedom, it will have to experience many straits and perplexities; it will require wisdom to act in them, fortitude to meet them, and perseverance to make them contribute to its ultimate well-being and glory.
III. That the Israelites, going into freedom, took with them all the wealth they could get from the Egyptians; and so the Church, in entering upon its liberty, should avail itself of all the valuables it can obtain from the world. The Israelites obtained from the Egyptians jewels of silver and gold, and all the raiment they could obtain from them. Nor was this an injustice, as it had all been duly earned by the slaves who were now free. These valuables were not borrowed with the idea of returning them. The word rendered borrowed may be rendered askedthey asked of the Egyptians these jewels as payment for their work. And these jewels were in after-days used in making vessels for the sanctuary of the Lord. Ornaments of gold and silver were worn by the Egyptian women, and even by the men, in great profusion. There, as in Eastern countries now, where the tenure of property is insecure, it was customary to invest all spare money in jewellery, which could be easily concealed. And so the world has many valuables which would enrich the Church, to which the Church is justly entitled, and which it should seek to attain. The world has ornaments and raiment which should be sought by the Christian Church in the hour of its freedom. The Church should ask for the gold and silver of the world; it has helped to make and earn it, and has a claim upon it. It should seek the moral and intellectual ornaments of the worldmen who are of high moral principle, who are of cultured thought, and of splendid business tact and ability. The Church of Christ should seek to win these ornaments in the hour of its freedom, as they will enhance its true worth and utility in the future. All these can in future days become the vessels of the sanctuary. Like the jewels of the Egyptians, they can be turned from their old and inferior use to a new and glorious purpose in the Tabernacle of the Lord. This service will appropriate and consecrate them. The Church has yet to learn more fully that the jewels of Egypt may become the vessels of the Lord.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 12:31-33. Vengeance from God can make His rejected servants to be called by His enemies.
Persecuting powers may command liberty to those whom they have oppressed.
Gods prediction of the liberty of His Church is exactly performed in due time.
God can and will make worldly powers give liberty of conscience to His Church for worshipping of Him.
God at His pleasure giveth not only persons, but estates and substances, for His Church.
Exo. 12:34-36. The Church is very ready to go out of bondage when urged by the world to do so.
Gods people, to have their liberty, will be glad to go out with raw dough.
Gold, and silver, and precious things God allows His people to look after by His word.
It is Gods prerogative to turn the hearts of enemies to favour His Church.
The wicked sometimes minister, by the providence of God, to the wealth of the Church.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Kneading Troughs! Exo. 12:34. The Egyptians, so we are told, used large troughs for their doughkneading it with the feet; and it is probable that the Israelites had been accustomed to the same. But in anticipation of their journey, they had no doubt prepared small wooden bowls, such as are used by the Arabs in their wanderings now, and which serve also to contain the cakes when baked. Harmer says that the Arabs use these very troughswhich in travelling they carry in the loose folds of their burnousto prepare cakes for strangers in the very desert through which Israel journeyed. And thus did Israel teach a lesson of prudence and foresight of providing for the future
Each morn the bees fly forth to fill the growing comb,
And levy golden tribute of the uncomplaining flowers;
To-morrow is their care; they work for food to-morrow;
But man deferreth dutys task, and loveth ease to-day.
Tupper.
Jewels! Exo. 12:35. The gift of these treasures was a tribute from the conquered to the conquered. They were employed by Israel in making beautiful the place of holiness. Sometimes, writes Spurgeon, after great battles, monuments are raised to the memory of the fight; and of what are they composed! They are composed of weapons of death and instruments of war surrendered by the defeated foe. The Egyptians yielded up their bravery to Israels triumphant host, who turned them into silver trumpets and pillarsgolden bowls and tables. And the day is coming when the fury, and wrath, and hatred shall all be woven into a songwhen the weapons of our enemies shall serve to make monuments to the praise of God
The piercing thorns have changed to flowers;
The spears have grown to sceptres bright.
Upham.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE DISMISSAL OF THE ISRAELITES.
(31) He called for Moses and Aaron.This does not mean that Pharaoh summoned them to his presence, but only that he sent a message to them. (See above, Exo. 11:8.) The messengers were undoubtedly chief officials; they bowed themselves down before Moses, who was now recognised as very great (Exo. 11:3), and delivered their masters message, which granted in express terms all that Moses had ever demanded. Pharaohs spirit was, for the time, thoroughly broken.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31-33. And he called for Moses and Aaron by night Pharaoh had commanded them to see his face no more, but now an awful fear seized the monarch that the whole nation was to be destroyed, and he sent as an humble suppliant, beseeching Israel to depart, and take all their families, flocks, and herds.
And bless me also Pray Jehovah that no worse come upon me.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Final Farewell ( Exo 12:31-36 ).
Yahweh has delivered the final telling blow and Pharaoh tells Moses and Aaron that very night that they may go with all that they have and worship Yahweh, and seeks his right as their overlord to expect a blessing from their God. They thus depart loaded with riches as the Egyptians, eager to see them go, pour treasures on them, probably with the hope of placating Yahweh.
a Pharaoh calls Moses and Aaron by night and tells them all to go and serve Yahweh and seeks a blessing for himself (Exo 12:31-32).
b The Egyptians are urgent that they leave in haste because of the trail of death (Exo 12:33).
b The children of Israel take their unleavened dough (thus leaving in haste) and all their domestic equipment (Exo 12:34).
a They obtain jewels of silver and gold from the Egyptians (Exo 12:35) in accordance with the word of Moses, for Yahweh gives them favour in the eyes of the Egyptians so that they give them all that they desire and they spoil the Egyptians. (While Pharaoh was seeking a blessing for himself, Yahweh was ensuring a blessing for His people).
The Command To Depart ( Exo 12:31-32 )
Exo 12:31-32
‘And he called for Moses and Aaron by night and said, “Rise up, get yourselves out from among my people, both you and the children of Israel, and go, serve Yahweh as you have said. Take both your flocks and your herds, as you have said, and be gone. And bless me also.” ’
This last plague was too much even for Pharaoh. He now wanted nothing more than to get Moses and Aaron away from his people as soon as possible. Possibly in spite of his earlier statement he called them to him at his palace, or it may be that his words were passed on through a high official, for he would himself be in mourning. And he gave them the permission that they had been seeking, including all that Moses had previously demanded (Exo 10:9; Exo 10:26). They could go and serve Yahweh in the wilderness. And he goes so far as to ask Yahweh’s blessing on himself. He has come a long way from his sarcastic question, “Who is Yahweh?” (Exo 5:2). Now he knows and seeks His benediction.
It was quite normal for kings to expect their tributaries to offer sacrifices on their behalf as a sign of loyalty, and to seek blessing from their God. This was still not permission to finally leave Egypt for good, but God knew what He was working towards.
The People’s Departure and the Reaction of the Egyptians ( Exo 12:33-36 ).
Exo 12:33
‘And the Egyptians acted with great urgency towards the people to send them out of the land as soon as possible, for they said “We are all dead men.”
The ordinary Egyptians and the bureaucrats were also eager to see the back of the children of Israel. They had had enough. All their firstborn were dead. Soon they might be included as well.
“We are all dead men.” This may be a rueful look at their firstborn children lying dead in their beds, or may imply that they feared suffering the same fate themselves. What had happened to one could happen to all. As the plagues had gone by they had thought that things were so bad that they could not get worse. But they had got worse. And now this was the worst of all. And they recognised that if they did not get rid of the Israelites, it might get even worse still. Soon none might be left alive.
Exo 12:34
‘And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes on their shoulders.’
A homely description confirming that all leaven had been got rid of. All they now had was unleavened dough. The fact that they felt that they could not wait for it to leaven illustrates the speed at which they left. All this confirms that the getting rid of the leaven was a specific act carried out in fulfilment of Yahweh’s command as otherwise there must have been some leavened bread still available. This was in obedience to Exo 12:15.
The description of the kneadingtroughs on the shoulder suggests an eyewitness account. The purpose of mentioning them was to show that they were not in use. The bearing of such things in the loose clothing around the shoulders is still practised among Arabs.
Exo 12:35-36
‘And the children of Israel did as Moses had said, and they asked of the Egyptians jewels of silver and jewels of gold and clothing. And Yahweh gave the people favour in the eyes of the Egyptians so that they let them have what they asked. And they spoiled the Egyptians.’
Compare for this Exo 4:21-22; Exo 11:2-3. It was important that the people depart as victors to demonstrate the superiority of Yahweh. The children of Israel possibly knew that they were leaving for good for that was what Yahweh had promised right at the beginning (Exo 3:8; Exo 3:16), although it may be that at this stage they were still not sure and simply obeying Yahweh’s commands. What the Egyptians thought we are not told. They were probably so keen to get rid of them that they did not care. It was only Pharaoh with his insatiable demand for slave labourers who thought at this stage in terms of their returning.
The jewels of silver and gold and the splendid clothing would be given with a view to pleasing Yahweh at the feast in the wilderness, and placating Him. It was to be for His treasure house. Or it may be that a cowed people were just happy to pour the riches on them hoping that it might please Yahweh and thus save them from further plagues. Either way the children of Israel departed with the spoils of war.
Note the interesting irony that Pharaoh had sought a blessing on himself, which would include a wish for his prosperity, while Yahweh was ensuring the prosperity of His own people.
So all having been done as Yahweh had commanded, they were ready to go on their way. Their permission was to go into the wilderness to serve Yahweh. But Yahweh’s intention was that they leave Egypt permanently as He had promised and soon Pharaoh would panic and chase them with his army, breaking his treaty with Yahweh and releasing them from any obligation to return.
Fuente: Commentary Series on the Bible by Peter Pett
EXPOSITION
THE DISMISSAL The first action seems to have been taken by Pharaoh. The “cry” of the people had no doubt been heard in the palace, and he was aware that the blow had not fallen on himself alone, and may have anticipated what the people’s feelings would be; but he did not wait for any direct pressure to be put upon him before yielding. He sent his chief officers (Exo 11:8) while it was still night (Exo 12:31), to inform Moses and Aaron, not only that they might, but that they must take their departure immediately, with all the people, and added that they might take with them their flocks and herds. The surrender was thus complete; and it was accompanied by a request which we should scarcely have expected. Pharaoh craved at the hands of the two brothers a blessing! We are not told how his request was received; but that it should have been made is a striking indication of how his pride was humbled. The overture from Pharaoh was followed rapidly by a popular movement, which was universal and irresistible. The Egyptians “rose up” everywhere, and “were urgent upon the people,” to “send them out of the land in haste” (Exo 12:33); and to expedite their departure readily supplied them at their request with gold and silver and raiment (Exo 12:35), thus voluntarily spoiling themselves for the benefit of the foreigners. The Israelites, long previously prepared for the moment which had now arrived, made their final arrangements, and before the day was over a lengthy column was set in motion, and proceeded from Rameses, which seems to have been a suburb of Tunis, to an unknown place called Succoth, which must have lain towards the south-east, and was probably not very remote from the capital
Exo 12:31
And he called for Moses and Aaron. Kalisch understands this as a summons to the King’s presence, and even supposes that the two brothers complied, notwithstanding what Moses had said (Exo 10:29). But perhaps no more is meant than at Pharaoh’s instance Moses and Aaron were summoned to an interview with some of the Court officials (see Exo 11:8). As ye have said. Literally, “according to your words.” The reference is to such passages as Exo 8:1, Exo 8:20; Exo 9:1, Exo 9:13.
Exo 12:32
Also take your flocks and your herds. Pharaoh thus retracted the prohibition of Exo 10:24, and “gave the sacrifices and burnt-offerings” which Moses had required (Exo 10:25). Bless me also. Pharaoh was probably accustomed to receive blessings from his own priests, and had thus been led to value them. His desire for a blessing from Moses and Aaron, ere they departed, probably sprang from a convictionbased on the miracles which he had witnessedthat their intercession would avail more with God than that of his own hierarchy.
Exo 12:33
The Egyptians were urgent upon the people. The Egyptians feared that, if any further delay took place, the God of the Hebrews might not be content with slaying all the first-born, but might punish with death the whole nation, or at any rate all the males. It is easy to see how their desire to get rid of the Israelites would expedite matters, and enable all to set out upon the journey on the same day.
Exo 12:34
The people took their dough. They probably regarded dough as more convenient for a journey than flour, and so made their flour into dough before starting; but they had no time to add leaven. Their kneading-troughs. This rendering is correct, both here and in the two other places where the word occurs (Exo 8:3, and Deu 28:5). Kneading-troughs would be a necessity in the desert, and, if like those of the modern Arabs, which are merely small wooden bowls, would be light and portable. The dough and kneading-troughs, with perhaps other necessaries, were carried, as the Arabs still carry many small objects, bound up in their clothes (i.e; in the beged or ample shawl) upon their shoulders.
Exo 12:35
The children of Israel did according to the word of Moses. See above, Exo 11:2. They borrowed. On this mistranslation, see the comment upon Exo 3:22. It is plain that the gold and silver articles and the raiment, were free-will gifts, which the Egyptians never expected to see again, and which the Hebrews asked and took, but in no sense “borrowed.” Hengstenberg and Kurtz have shown clearly that the primary meaning of the words translated “borrowed” and “lent,” is “asked” and “granted,” and that the sense of “borrowing” and “lending” is only to be assigned them when it is required by the context.
Exo 12:36
So that they lent unto them such things as they required. Rather, “So that they granted them what they asked.” They spoiled the Egyptians. See the comment on Exo 3:22, ad fin. The result was that the Israelites went forth, not as slaves, but as conquerors, decked with the jewels of the Egyptians, as though they had conquered and despoiled them
HOMILETICS
Exo 12:31-36
Israel’s going forth from Egypt a pattern to oppressed Churches.
Churches are sometimes enslaved and oppressed by the civil power. In unsuspecting confidence they have accepted the State’s protection, and entered into certain relations with it, supposed to be mutually advantageous. But, as time has gone on, the terms of the original arrangement have been disregarded; the civil power has made encroachments; has narrowed the Church’s liberties, has behaved oppressively towards it, has reduced it to actual slavery. A time comes at last when the bondage is felt to be intolerable; and the Church demands its liberty, claims to go out from under the yoke of the oppressor. Under such circumstances the following analogies are noticeable:
I. THE OPPRESSED CHURCH, LONG REFUSED THE LIBERTY WHICH IT HAS BEEN DRIVEN TO CLAIM, IS APT AT LAST TO BE “THRUST OUT” BY ITS OPPRESSOR. The early efforts of a down-trodden church after freedom are strenuously opposed, denounced as at once wrongful, foolish, and futile, sometimes punished by an increase in the oppression. The Church is set to “make bricks without straw.” If this process fails, and the demand for freedom continues, the claims made are perhaps at the next stage derided. (See Exo 5:2.) They are then for a long time determinedly and persistently refused. If occasionally a seeming concession is made, it is scarcely made before it is retracted. If still the Church will not give way, but continues the struggle, a crisis arrives. The State finds itself in difficulties. One inconvenience after another befals is in consequence of the prolonged conflict. At length it comes to be felt that the inconveniences of the struggle exceed the benefits of the connection; and a sudden change of policy takes place. The Church is sent adrift; cut away like an encumbering mass of wreck; bidden to shift for itself, and trouble the State no more. The State is glad to be rid of it.
II. THE EMANCIPATED CHURCH FINDS ITSELF, ON EMANCIPATION, SURROUNDED BY DIFFICULTIES AND PERPLEXITIES. In the first place, the attitude of the State towards it is apt to be hostile; and an attempt may even be made to coerce it and force it to resume its old position. Apart from this, it labours under many disadvantages. It has recollections of the “flesh-pots of Egypt,” which offer a strong contrast to the fare whereto it is reduced. It has to enter on a dull and wearisome course; to plod forward toilsomely, painfully. It finds its movements hampered by encumbrances. All these things are against it. But if the nerves be braced to bear, if the will be resolute to turn away from all thought of the “flesh-pots,” if the fact of freedom be kept before the mind’s eye and the old ills of slavery held in recollection, the difficulties of the early journey will pass away, the presence of God will be revealed, and after forty years of trial, the wilderness will have been passed through, and there will be a triumphant entrance into Canaan.
III. THE EMANCIPATED CHURCH HAS A RIGHT TO TAKE WITH IT ALL ITS OWN PROPERTY, AND IS ENTITLED, IF OCCASION ARISE, TO “SPOIL THE EGYPTIANS.” Moses and Aaron would not stir without their flocks and herdsthe main wealth of a pastoral nation. “Not a hoof,” they said, “should be left behind” (Exo 10:26). So the emancipated Church should take with her whatever is her own into the wilderness. She must not relinquish her property to the oppressor. It is really not hers, but God’s: she is trustee to God for it. She is entitled to say that she “knows not with what she must serve the Lord till she is come out.” And she is entitled to ask for parting gifts when she is about to quit a known shelter and to confront the perils and dangers of an unknown future. If God gives her favour in the eyes of those whom she is leaving, she will do well to require of them their silver and their gold and their raimentall that they have most preciousand take it with her, not as “borrowed” wealth, but as endowment freely “given,” intentionally made over for a permanence, out of goodwill and affection, or out of compassion and pity. She will find a proper use for all that is most rich and most rare in the service of the sanctuary.
HOMILIES BY J. ORR
Exo 12:32
Pharaoh’s prayer.
It has come then to this, that Pharaoh is glad to beg a blessing from the man whom at first he had so contemptuously spurned. “And bless me also.”
I. THE WICKED MAN IS OFTEN MADE PAINFULLY AWARE OF THE MISERABLENESS OF HIS OWN PORTION, AS COMPARED WITH THAT OF THE GODLY. He may be, often is, even when he refuses to acknowledge it, secretly conscious of the superior happiness of the good man. There come times, however, when severe affliction, the sense of a gnawing inward dissatisfaction, or special contact of some kind with a man of genuine piety, extorts the confession from him. He owns that the good man has a standing in the Divine favour; enjoys an invisible Divine protection; and is the possessor of a peace, happiness, and inward support, to which his own wretched life is utterly a stranger.
II. THE WICKED MAN HAS SOMETIMES DESIRES AFTER A SNARE IN THE GOOD OF GOD‘S PEOPLE. He envies them. He feels in his heart that he is wretched and miserable beside them, and that it would be happiness to be like them. He says with Balaam, “Let me die the death of the righteous, and: let my last end be like his” (Num 23:10).
III. THE WICKED MAN, IN HIS TIME OF TROUBLE, WILL OFTEN HUMBLE HIMSELF TO BEG THE PRAYERS OF THE GODLY. And this, though but a little before, he has been persecuting them. He feels that the good man has power with God.
IV. THESE FEELINGS OF THE WICKED MAN ARE USUALLY TRANSIENT.J.O.
Exo 12:31-37
The dismissal.
The blow had been so measured by infinite wisdom as to produce precisely the desired effect. Pharaoh “called for Moses and Aaron by night,” etc. Observe
I. PHARAOH IS NOW AS ANXIOUS TO GET RID OF THE ISRAELITES AS FORMERLY HE WAS TO KEEP THEM. It had been predicted at the beginning that this would be the issue of God’s dealings with him (Exo 6:1). Note,
1. Pharaoh‘s folly in resisting the demand of God so long. He has to concede everything at last. Had he yielded at the beginning, he could have done so with honour, and with the happiest results to his dynasty and kingdom. As it is, he has gained nothing, and has lost much, nearly all. He has ruined Egypt, suffered severely in his own person, lost his first-born, and irretrievably forfeited his prestige in the eyes of his subjects. Foolish king! and yet the same unequal and profitless contest is being repeated in the history of every sinner!
2. The dismissal is unconditional. No more talk of leaving the little ones, or the flocks and herds; or even of returning after the three days’ journey. Pharaoh wants no more to do with this fatal people. No one could any longer dream of the Israelites returning, or expect them to do so. They were “thrust out altogether” (Exo 11:1).
3. He seeks a blessing (Exo 12:32). He wished Moses to leave a blessing behind him. He would be blessed, and still continue in his sins. Beyond letting Israel go, he had no intention of renouncing his idols, and becoming a worshipper of the God he had so long defied. Many would like to be blessed, while cleaving to their sins.
II. THE EGYPTIANS ARE AS EAGER AS THEIR MONARCH TO SEE THE ISRAELITES SAFELY OUT OF EGYPT.
1. They were affrighted. “They said, we be all dead men’ (Exo 12:33). They were perfectly right. Had Israel been detained longer, their nation would have been destroyed. It would be well if every sinner had as clear a perception of the effects of persistence in his evil.
2. They were urgent to send the people away. Not simply because this was what Jehovah had commanded, but because they were terrified to have them in their midst any longer. The Israelites were a people of ill-omen to them. They wished to get rid of the nation at once and for ever. This is not without significance. We remember how the Gadarenes besought Jesus that he would depart out of their coasts (Mat 8:34). Worldly people have no liking for the company of the converted. Society bustles them out of its midst. Their old companions betray a singular uncomfortableness in their presence. They would rather have done with them. “Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways” (Job 21:14). Alas! the world that desires to be rid of the society of God’s people will one day get its wish. The separation they would fain hasten will take place, and for ever (Mat 25:46).
3. They were willing to buy the departure of Israel (Exo 12:35, Exo 12:36). The Israelites asked, and the Egyptians freely gave, of jewels of gold, of jewels of silver, and of raiment. Thus, singularly did Providence provide for the enriching of the people in the hour of their exodus. They went forth, not in squalor and disorder, but as a triumphant host, laden with the spoils of the enemy. The spoils of the world will yet turn to the enrichment of the Church.
III. THE ISRAELITES MAKE NO DELAY IN AVAILING THEMSELVES OF THE OPPORTUNITY OF FREEDOM (Exo 12:34). Pharaoh did not need to tell them twice to leave the land. Their dough was unleavened, but, binding up their kneading-troughs in their clothes upon their shoulders, they prepared at once for departure. There are supreme moments in every man’s history, the improvement or non-improvement of which will decide his salvation. Many other things at such a moment may need to be left undone; but the man is insane who does not postpone everything to the making sure of his deliverance. Such times are not indolently to be waited for. The Lord is to be sought at once. But God’s ways of saving are varied. The seeking, as in Augnstine’s case, may go on a long time before God is found.J.O.
Fuente: The Complete Pulpit Commentary
Exo 12:31. And he called for Moses and Aaron, &c. See note on ch. Exo 10:29. Hence we see, how vain it is to contend against the Almighty. Sooner or later the most obstinate must submit before him; and even an obdurate Pharaoh prays for a blessing from him.
Fuente: Commentary on the Holy Bible by Thomas Coke
The prophet saith, let favour be showed to the wicked yet will he not learn righteousness. But when the Lord’s judgments are in the earth the inhabitants of the world will learn righteousness. Isa 26:9-10 . Compare this conduct of Pharaoh’s with what is related of him Exo 10:28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“And he called for Moses and Aaron by night.” Exo 12:31 .
What men are always doing. It is not enough to have a religion or a conviction for the daytime. Our religious convictions must be large enough to include the whole circle of existence. Were life a summer day and one steady pulse of health, a certain kind of religion might be made to do; were life one gloomy night and one continued consciousness of pain, another kind of religion might be wanted. Were life eternal youth or endless old age, such a condition would require special treatment. Life is a mixed quantity; darkness light, youth age, enthusiasm coldness, wealth poverty; all these and infinitely more elements enter into its composition; and only a religion at least as large as itself can come to such life with any hope of doing it permanent good. Pharaoh sent for Moses and Aaron by night; ministers are most wanted when the darkness is deepest. Darkness is always a mystery to the superstitious mind. Moses and Aaron are always prepared to go, whether by night or by day; their message is always in season. No invitation addressed to ministers or churches should be declined, if there is in it the faintest sign of sincerity. A conversion wrought at night may be as good as a conversion wrought at noonday. Nicodemus went to Jesus by night, and the blessed Christ showed the inquiring rabbi all the stars of God. Do not put off sending until night; begin early in the day. A whole life consecrated to heavenly pursuits will drive away the night, and it may be said of such a life as is said of the heavenly world, “There is no night there.” God uses darkness as an instrument of fear. The ministry of Christ in the world would be incomplete if it did not appeal to the fear as well as to the hope of man. That is, indeed, the poorest of the appeals; but it is essential in order to make up the completeness of the holy ministry, which seeks to excite the attention and save the lives of men.
Fuente: The People’s Bible by Joseph Parker
Exo 12:31 And he called for Moses and Aaron by night, and said, Rise up, [and] get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
Ver. 31. And he called for Moses. ] That is, He sent them to be packing. See Exo 10:29 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
called for, i.e. sent message to.
Fuente: Companion Bible Notes, Appendices and Graphics
called: Exo 10:29
Rise up: Exo 3:19, Exo 3:20, Exo 6:1, Exo 11:1, Exo 11:8, Psa 105:38
the children: Exo 10:9
Reciprocal: Gen 19:14 – as one Exo 8:8 – and I will Exo 8:25 – General Exo 10:8 – brought Exo 10:10 – be so 1Sa 6:6 – did they not Mat 27:4 – I have sinned
Fuente: The Treasury of Scripture Knowledge
Exo 12:31-32. Rise up, and get you forth Pharaoh had told Moses he should see his face no more, but now he sent for him; those will seek God in their distress, who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed, he himself should fall next. And that he sent them out, not as men hated (as the pagan historians have represented this matter) but as men feared, is plain by his request to them. Bless me also Let me have your prayers, that I may not be plagued for what is past when you are gone.