Read-Post Through the Bible

[daniel1212av]

Vs. 12 – 15: Pharaoh, as foretold by God, is hardened by these events and still will not yield to God, and thus Moses is commanded to rise up early, stand before Pharaoh, and command him again, “Thus saith the LORD God of the Hebrews, Let my people go, that they may serve Me”, as further refusal with result in the LORD sending all His plagues upon Pharaoh's heart, and upon his servants and people; that he may know that there is “none like Me in all the earth” (cf. Is. 40:25; 46:5, 9; Jer. 49:19).  Referring to the further judgments as collectively, the LORD warns of pestilence (or plagues) upon both Pharaoh personally and his people, and that Pharaoh himself shalt be cut off from the earth. Regarding the latter, (unlike in the movie) Pharaoh will die in the sea (Ex. 15:19), and so cease to be among men, yet he shall yet exist, and will be one of those that will “awake” in judgment on the last day,  “to shame and everlasting contempt” (Dan, 12:2),  “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (2 Thes. 1:9-10).  “Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts..” (Heb. 3:7, 8; cf. Ps. 95:.

V. 16: “And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth.” “What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory”  (Rom 9:22-23).

The LORD could have destroyed Egypt (and the world) for it's destructive perpetuated idolatry long ago, but did not in His mercy, and He could have broken Pharaoh down to let God's people go in one day, but instead He patiently did things that incrementally revealed the power of the true of the living  God in judgment over the idols, and grace toward His oppressed people, all of which should have softened Pharaoh's heart But instead, as the Lord foreknew, he hardened it. Though when it becomes obvious that Pharaoh is no match for God he somewhat relents, it is only temporary. So it is with hardened hearts, which, though they be basically compelled to admit that “Jesus is Lord” they do not do so volitionally, and revert back to their own ways when given grace. Biblical conversion requires a seeking of the Lord (which seeking He draws, and which conditions the heart for receiving), and a choosing of the “light” –  even Christ –  over darkness, of Him over sin (Jn. 3:19-21). Praise ye the Lord.

V. 17:  “As yet exaltest thou thyself against my people, that thou wilt not let them go?” Here we see the reason for Pharaoh's resistance impenitence, which is his pride. Giving into the superior power and morality of God in letting go the Hebrew slaves, who neither sold themselves as such nor had any release but were subjugated by force, would mean humiliation for Pharaoh, yet if he would repent from both his resistance to God then such humiliation would have meant the favor of God. But like the Pharisees, love for prestige and that which it afforded cost them both their eternal souls. “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.   But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him”  (Luke 7:29-30).

Vs. 18 – 26: The LORD then (through Moses > Aaron) specifically foretells that tomorrow about the same time an unprecedented “very grievous hail” shall come down upon Egypt. In an act of mercy and a test of who among the Egyptians now may fear the LORD, He then warns them to preserve   their lives by getting their cattle and field workers into their homes. As the word of God through Moses by now warrants supreme credibility, this warning should have placed every one in shelter, but there is no indication the government even acknowledged a threat. Those that reverence the LORD in faith heed the warning whilst the unbelieving proud scoffers and rebels do not. The next day the LORD then instructs Moses to stretch forth his hand toward heaven, that there may be hail in all the land of Egypt.  “And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt” (Exo 9:23). This fire mingled with very grievous hail  “smote every herb of the field, and brake every tree of the field”, and is one of the severest “meteorological judgments” in the Bible and in history. Of which there are more to come, including i believe, in America (if anyone cares). But here there was no hail “in the land of Goshen, where the children of Israel were”. 

Vs. 27 – 33: Pharaoh is finally but temporarily broken by the awesome and unprecedented destructive judgment, and while it is still going on he calls for Moses and Aaron and for the first time  actually admits, “I have sinned this time: the LORD is righteous, and I and my people are wicked.” and requests of them, “Entreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.” Moses responds how that he will entreat the LORD that Pharaoh may know “that the earth is the Lord's”, and not some make believe Egyptian demon-god.  Moses does so, and the thunder, fire and rain ceases, but after it does so does Pharaoh from his temporary superficial contrition, and  he goes back again on his word. In this is it further evident that he will spend eternity in the same place as his sorcerers, as “sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”  “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie”  (Rev 22:15).

Unlike modern day prophets i know of, Moses multiple prophecies have been 100% specifically perfect, not only in foretelling the manner and time of the judgments but in Pharaohs reaction, for he indeed is a  mouthpiece of the LORD, who alone can state, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isa 46:9, 10). To God, who alone shall be exalted above all, be the glory.

[daniel1212av]

(Exo 10)  And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him: {2} And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. {3} And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. {4} Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: {5} And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: {6} And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. {7} And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? {8} And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? {9} And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. {10} And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. {11} Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.

{12} And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. {13} And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. {14} And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. {15} For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. {16} Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you. {17} Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only. {18} And he went out from Pharaoh, and entreated the LORD. {19} And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. {20} But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.

 {21} And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. {22} And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: {23} They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. {24} And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. {25} And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. {26} Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. {27} But the LORD hardened Pharaoh's heart, and he would not let them go. {28} And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. {29} And Moses said, Thou hast spoken well, I will see thy face again no more.

[daniel1212av]

Vs. 1 – 2:  ”And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants..” The house of Pharaoh was in unity with their head. Loyalty is good and necessary, but loyalty to god must come first, and not be compromised of out fear or love for man. The Lord once again sends Moses and Aaron to command Pharaoh, “let My people go,” which according to my count is the 7th time Moses has told him this. And again we see that God has hardened already wicked Pharaoh's heart so that almighty God might display His power on behalf of His servants, that the testimony of the LORD's power on their behalf might b known to their generations after them, that men might reverecne and know the same LORD. 

Moses of himself could do nothing to deliver his people from the Egyptians or from themselves, as he early on found out, but by reliance upon the LORD Moses became a deliverer of many. Likewise the LORD also allows us weakness, that by our reliance upon Him, His power might be made perfect in us and toward others (2 Cor. 12:9).  “For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him”  (2 Chr 16:9).

V. 2c: “that ye may know how that I am the LORD.”  In relation to the above and 9:16 (cf. Rm. 9:22) , the story of the manifestly supernatural judgments upon idolatrous Egypt is the revelation of salvific light to both the sons of Jacob (Israel) and to the world, as this and other stories of the mighty power, judgments and deliverances of the God of the Hebrews were spread throughout the earth, “But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.” (Rom 10:18), revealing who the true and living God was,  “That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us” (Acts 17:27).

V. 3: Moses and Aaron came before Pharaoh and demand to know how long will he refuse to humble himself before God, that if he will not let God's people go then a plague of locusts will come into his country that will eat up whatever is left (that was not destroyed by the previous plague of hail)  The plague locusts Pharaoh is warned of will unprecedented in Egypt, so numerous that he will not be able to see the ground, and shall eat every tree which grows for them out of the field, and filling every house. We see here how the exact degree of chastisement is measured out by the LORD, who judicially determines what is right, and yet offers mercy.

V. 3b: “How long wilt thou refuse to humble thyself before me?: This is the question which can be asked of every lost soul in the face of God's revelation. “Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened” (Rom 1:21).

Vs. 7 – 12: Pharaoh's servants now for the first time intercede in favor of allowing the Hebrews to leave, not of mercy towards the Hebrews but for their own sakes. Pharaoh then offers compromise number three, the first (8:25) being that the Hebrews sacrifice “in the land” (worldly Christians), and the second (8:28) that they go “not very far away” (fearful or lukewarm believers), and now Pharaoh requires only the men go, and not the women and children. Christianity is only one generation away for extinction, and at the present rate Christan of any format will be a minority in less than 30 years ( http://peacebyjesus.witnesstoday.org/RevealingStatistics.html ; Search “2042”), though presently “evangelicals are only approx. 7% anyway, but this is an alarming trend. And yet in the face of the most Biblically ignorant and morally confused generation in America's history it seems that we are very unwilling to leave our comfort zone, but will “have church and go home,” and will not meet them where they are at (like giving tracts out at rock concerts as we yet have liberty), with the clear and holy gospel of Christ, of which they have questions and needs.

It seems incredible that Pharaoh will not yield to almighty God, even in order to spare Egypt! Such self-destructive recalcitrance is a manifestation of the sinful nature of  man, which is “not subject to the law of God, neither indeed can [it] be” (Rm. 8:7)..    “And they were driven out from Pharaoh's presence.”

vs. 12 –  15: Pharaoh having hardened his heart as the LORD foretold, the LORD now does what He forewarned would happen in response, and send the unprecedented plague of locusts, “such were no such locusts as they, neither after them shall be such.” and which consume every green thing, as “they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.”  Talk about a food shortage!

Vs. 16 – Pharaoh, who hastily ushered Moses and Aaron out of his presence in their prior warning, now calls for them in haste, and not only says he sinned, but that he sinned against God and them, and unlink in the previous instance (9:27, 28) for the first time asks Moses and Aaron that they forgive him, and then as before beseeches that they entreat the LORD to remove this death. The relationship between forgiveness and healing is seen here, as where there is forgiveness there can be healing (Mk. 9:5, 6; Ja. 5:14, 15).   

Vs. 18 – 20: Moses and Aaron leave Pharaoh and entreat the LORD who sends a strong west wind that casts the locusts into the Red sea, which will also be Pharaoh and his armies final earthly destination. But the LORD hardened Pharaoh's heart after his own disposition. “The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will” (Prov 21:1). Repentance is both something He commands all men everywhere to do (Acts 17:30), and is a change of heart that God  grants (Acts 11:7), as it is contrary to the normal predisposition of man. But He that is holy and true is  is under no obligation to turn man's sinful heart to Himself, as by not exercising any power of grace He could easily allow men to on go their own merry or miserable way to Hell. The hardening of Pharaoh's heart need not be anything more than allowing us him respond to the LORD' powerful reproofs according to his own already hard heart, which placed the Hebrews under slavery in the first place.

[daniel1212av]

Ex. 10 continued
Unlike modern day conquerers, here as in conquests by Moses and Joshua, there was no mistaking the Divine attestation that confirmed that these calamities were from God. Moses has not even lifted a finger in violence, yet his rod had turned into a serpent, the waters of Egypt were turned into blood, the river brought forth frogs that became nearly omnipresent, likewise lice were all over the land,  then flies (except in the land of Goshen), then a nationwide deadly plague on Egypt's livestock, then boils upon the Egyptians, then a very grievous and unprecedented hail, and a massive plague of locusts. Yet in site of plagues that were more destructive nationwide than a thermonuclear blast, Pharaoh would not let them go. Thus was the LORD power manifest to Israel and the world in a just and merciful cause in the face of terminal resistance to God, for the salvation of God's people. It is best to be in their number by  whole hearted contrition, repentance and faith in the Lord Jesus, the son of the living God,  who gave Himself for our sins and rose to glory as present Savior and future just judge of all (Acts 1-:43 –  43). The story of Pharaoh also speaks of the consequences of leadership and how critical it is for leaders to be in obedience to God.

Vs. 21 – 23: The LORD next commands Moses to stretch out his hand toward heaven, which results in a kind a thick darkness that “may be felt” in all the land of Egypt for three days, so that people could not se each other and they stayed in during that time, “but all the children of Israel had light in their dwellings.” “For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly (Psa 84:11).  The Israelites realized the foemr here, but need yet to be proved if they will walk worthy of the latter.

Vs. 24 –  In response, Pharaoh offers compromise number four, which that the Israelites can go, only if they left their flocks herds. This was likely because of Egypt's need for food, as well as for pledge of the Israelites return. As regards the latter this represents not consecrating one's all to Christ (Mt. 8:21, 22; Lk. 14:33). 

Vs. 25 –  26: Moses is no half – hearted believer, and will not offer unto the LORD that which cost him nothing (2 Sam. 24:24), but insists upon full obedience. Pharaoh's heart being Divinely hardened he responds by casting them out, correctly stating that they will see his face no more. And being still blinded by pride, by which he still supposes he has power over Moses and Aaron, he threatens “for in that day thou seest my face thou shalt die.”  And the true prophet Moses foretells, “Thou hast spoken well, I will see thy face again no more.”

When men drive God's word from them, he justly gives them up to their own delusions. –  MHCC.

Finally, it is obvious that the record of the plagues in Egypt have similarities to those foretold in the book of revelation. I cannot research it all out now, but here is a link to an old chart someone made seeking correlate such (if you can read it!). : http://www.sacred-texts.com/chr/tbr/img/14100.jpg . And here is a link to page on a site i found that seems to try to be eschatologically objective, and that seeks to show these similarities: http://www.eschatologytoday.net/natesc.php  . (1 Th 5:21)  Prove all things; hold fast that which is good.

[daniel1212av]

(Exo 11)  And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. {2} Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. {3} And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people. {4} And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt: {5} And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. {6} And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. {7} But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. {8} And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. {9} And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. {10} And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

[daniel1212av]

Exo 11:1-3 -
A secret revelation was made to Moses while in the presence of Pharaoh, that he might give warning of the last dreadful judgment, before he went out. This was the last day of the servitude of Israel; they were about to go away. Their masters, who had abused them in their work, would have sent them away empty; but God provided that the labourers should not lose their hire, and ordered them to demand it now, at their departure, and it was given to them. God will right the injured, who in humble silence commit their cause to him; and none are losers at last by patient suffering. The Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them. He also changed the spirit of the Egyptians toward them, and made them to be pitied of their oppressors. Those that honour God, he will honour. –  MHCC

Exo 11:1 -
The Lord said unto Moses - Calmet contends that this should be read in the preterpluperfect tense, for the Lord Had said to Moses, as the fourth, fifth, sixth, seventh, and eighth verses appear to have been spoken when Moses had the interview with Pharaoh mentioned in the preceding chapter; see Clarke’s note on Exo_10:29. If therefore this chapter be connected with the preceding, as it should be, and the first three verses not only read in the past tense but also in a parenthesis, the sense will be much more distinct and clear than it now appears. –  Clarke.


Exo 11:2 - Every man - In Exo_3:22 only women were named; the command is more explicit when the time has come for its execution. Borrow - “ask.” See Exo_3:22 note. – Barnes

Exo 11:4-10 -
The death of all the first-born in Egypt at once: this plague had been the first threatened, but is last executed. See how slow God is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the Egyptians, not so much as a dog should bark at any of the children of Israel. It is an earnest of the difference there shall be in the great day, between God's people and his enemies. Did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When Moses had thus delivered his message, he went out from Pharaoh in great anger at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the gospel, that it might not be a surprise or stumbling-block to us, Rom_10:16. Let us never think the worse of the gospel of Christ for the slights men put upon it. Pharaoh was hardened, yet he was compelled to abate his stern and haughty demands, till the Israelites got full freedom. In like manner the people of God will find that every struggle against their spiritual adversary, made in the might of Jesus Christ, every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and love to that Lamb, will be rewarded by increasing freedom from the enemy of souls. –  MHCC

Vs. 4 – 6: “And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works” (Rev 2:23). Up until this time it is not said that any Egyptian died in the carefully measured judgments against Egyptian idolatry, the slavery of God's chosen, and Pharaoh's exceeding hardness of heart. Now at the last the most grievous judgment shall be realized by Egypt, the death of all their first born, which represented the beginning of their strength. The refusal to yield to God in doing that which is right and persistence in doing wrong is a mark of idolatry, and a classic example of short term gain and long term loss. It would not be surprising if such catastrophic judgments upon a proud idolatrous nation were forbidden to have been officially recorded, though only i am sure only a very small portion of such records have been kept. In modern terms the effect of the judgments against Egypt would be most similar to that of a neutron bomb, as only humans, animals and vegetation were affected, not buildings.

Exo 11:7 - against any of the children of Israel shall not a dog move his tongue--No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel! –  JFB


v. 8: “And he went out from Pharaoh in a great anger.” “Be ye angry, and sin not: let not the sun go down upon your wrath” (Eph 4:26). Up until this time it is not mentioned that Moses was angry, though he likely was when he slew the Egyptian who was maltreating his brethren But here is righteous anger by the meek (power under God's control) servant of the LORD, whose only request has been that Pharaoh allow his people go sacrifice in the wilderness with all they have, but has been withstood by a reprobate Pharaoh despite great and powerful judgments upon Egypt and Pharaoh for their sins.

V. 10: A summation of the conflict between Moses and Pharaoh, between the righteous God and an unholy devil whose deceptions Egypt believed and thus enslaved the Hebrews and reverenced vain idols with an impenitent Pharaoh, and thus made “a covenant with death, and with hell” were in agreement (Is. 28:15).

  (Rom 2:3-6)  And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? {4} Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? {5} But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; {6} Who will render to every man according to his deeds:

[daniel1212av]

(Exo 12)  And the LORD spake unto Moses and Aaron in the land of Egypt, saying, {2} This month shall be unto you the beginning of months: it shall be the first month of the year to you.  {3} Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: {4} And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. {5} Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: {6} And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. {7} And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. {8} And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. {9} Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. {10} And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. {11} And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover. {12} For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. {13} And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. {14} And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. {15} Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. {16} And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. {17} And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. {18} In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. {19} Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. {20} Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
To be continued.

[daniel1212av]

{21} Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover. {22} And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning. {23} For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. {24} And ye shall observe this thing for an ordinance to thee and to thy sons for ever. {25} And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service. {26} And it shall come to pass, when your children shall say unto you, What mean ye by this service? {27} That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

{28} And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they. {29} And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. {30} And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. {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. {32} Also take your flocks and your herds, as ye have said, and be gone; and bless me also. {33} And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. {34} And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. {35} And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: {36} And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.

{37} And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. {38} And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. {39} And 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. {40} Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. {41} 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 went out from the land of Egypt. {42} It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.

[daniel1212av]

{43} And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: {44} But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. {45} A foreigner and an hired servant shall not eat thereof. {46} In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. {47} All the congregation of Israel shall keep it. {48} And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. {49} One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. {50} Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they. {51} And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.

[daniel1212av]

Exo 12:1-20 -
The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co_5:7. Christ is the Lamb of God, Joh_1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh_19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Rom_5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Rom_8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh_6:53, Joh_6:55. It was all to be eaten; those who by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon it no bad bargain, Heb_13:13, Heb_13:14. 4. The feast of unleavened bread was typical of the Christian life, 1Co_5:7, 1Co_5:8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us. – MHCC.

V, 2: Upon their deliverance from Egypt and separation as God's people, a new calendar is instituted for the newly delivered people. Under the New covenant we are no longer to be bound by liturgical seasons and ritual observance of days after the manner of Judaism (Gal. 4:10) or institutionalized religion, the first day of the week excepted, for which we do have a both a principal and precedent for observance (Mt. 18:1; Jn. 20:19; Acts 20:7; 1 Cor. 16:2) As regards the Lord's supper which is the New Testament equivalent of the Passover, no specific times of observance are given, but “as oft as ye do this” (1 Cor. 11:25).

Exo 12:7 - take of the blood, and strike it on the two side-posts, &c.--as a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling (Heb_12:24; Heb_10:29). –  JFB

V. 8: “And they shall eat the flesh in that night, roast with fire,...” possibly partly done in distinction to the Egyptians who were said to said eat raw flesh in honor of one of their gods Osiris.

[v.8: unleavened bread--also for the sake of despatch (Deu_16:3), but as a kind of corruption (Luk_12:1) there seems to have been a typical meaning under it (1Co_5:. –  JFB

V. 8: This word bitter is used twice before this, the first being that of Esau's “exceeding bitter cry” (Gn. 27:34) in response to the realization that he had lost his blessing of the first born. The second is that of the Israelites lives being made “bitter with hard bondage” (Ex. 1:14). Here bitter is symbolic of this bitter labor.  Other of the 38 occurrences of the “bitter” are also notable.

V. 13a “when I see the blood, I will pass over you,” And so it is for those who have effectual faith in Christ Jesus, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God” (Rm. 3:25).  “Gracious is the LORD, and righteous; yea, our God is merciful” (Psa 116:5).  I disagree with those who make the blood simply a metaphor for death, rather the most precious and needful thing on earth, which most supremely represents life (blood), is required to atone for the most vile and destructive thing (sin)  (Lv. 17:11; Heb. 9:22). And is is only the Son of God who “did not sin” that could atone for the sins of mankind, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.  And we have seen and do testify that the Father sent the Son to be the Saviour of the world.” (1 John 4:10, 14). To the prise and glory and honor of God, who “hath made us accepted in the beloved” (Eph. 1:6b). “What shall I render unto the LORD for all his benefits toward me?” (Psa 116:12). The response is Rm. 12:1, 2; Dt. 6:5; Lk. 10:27). The rest are details.

Exo_12:15-20
Judging from the words “I brought out” in Exo_12:17, Moses did not receive instructions respecting the seven days' feast of Mazzoth till after the exodus from Egypt; but on account of its internal and substantial connection with the Passover, it is placed here in immediate association with the institution of the paschal meal. “Seven days shall he eat unleavened bread, only (אך) on the first day (i.e., not later than the first day) he shall cause to cease (i.e., put away) leaven out of your houses.” The first day was the 15th of the month (cf. Lev_23:6; Num_28:17). On the other hand, when בּראשׁון is thus defined in Exo_12:18, “on the 14th day of the month at even,” this may be accounted for from the close connection between the feast of Mazzoth and the feast of Passover, inasmuch as unleavened bread was to be eaten with the paschal lamb, so that the leaven had to be cleared away before this meal. The significance of this feast was in the eating of the mazzoth, i.e., of pure unleavened bread (see Exo_12:. As bread, which is the principal means of preserving life, might easily be regarded as the symbol of life itself, so far as the latter is set forth in the means employed for its own maintenance and invigoration, so the mazzoth, or unleavened loaves, were symbolical of the new life, as cleansed from the leaven of a sinful nature. But if the eating of mazzoth was to shadow forth the new life into which Israel was transferred, any one who ate leavened bread at the feast would renounce this new life, and was therefore to be cut off from Israel, i.e., “from the congregation of Israel” (Exo_12:19). - K+D.

[daniel1212av]

Exo_12:16
On the first and seventh days, a holy meeting was to be held, and labour to be suspended. מקרא־קדשׁ is not indictio sancti, proclamatio sanctitatis (Vitringa), but a holy assembly, i.e., a meeting of the people for the worship of Jehovah (Eze_46:3, Eze_46:9). מקרא, from קרא to call, is that which is called, i.e., the assembly (Isa_4:5; Neh_8:. No work was to be done upon these days, except what was necessary for the preparation of food; on the Sabbath, even this was prohibited (Exo_35:2-3). Hence in Lev_23:7, the “work” is called “servile work,” ordinary handicraft. –  K+D

Exo_12:17-20
“Observe the Mazzoth” (i.e., the directions given in Exo_12:15 and Exo_12:16 respecting the feast of Mazzoth), “for on this very day I have brought your armies out of the land of Egypt.” This was effected in the night of the 14th-15th, or rather at midnight, and therefore in the early morning of the 15th Abib. Because Jehovah had brought Israel out of Egypt on the 15th Abib, therefore Israel was to keep Mazzoth for seven days. Of course it was not merely a commemoration of this event, but the exodus formed the groundwork of the seven days' feast, because it was by this that Israel had been introduced into a new vital element. For this reason the Israelites were to put away all the leaven of their Egyptian nature, the leaven of malice and wickedness (1Co_5:, and by eating pure and holy bread, and meeting for the worship of God, to show that they were walking in newness of life. This aspect of the feast will serve to explain the repeated emphasis laid upon the instructions given concerning it, and the repeated threat of extermination against either native or foreigner, in case the law should be disobeyed (Exo_12:18-20). To eat leavened bread at this feast, would have been a denial of the divine act, by which Israel was introduced into the new life of fellowship with Jehovah. גּר, a stranger, was a non-Israelite who lived for a time, or possibly for his whole life, in the midst of the Israelitish nation, but without being incorporated into it by circumcision. הארץ אזרח, a tree that grows upon the soil in which it was planted; hence indigena, the native of a country. This term was applied to the Israelites, “because they had sprung from Isaac and Jacob, who were born in the land of Canaan, and had received it from God as a permanent settlement” (Clericus). The feast of Mazzoth, the commemoration of Israel's creation as the people of Jehovah (Isa_43:15-17), was fixed for seven days, to stamp upon it in the number seven the seal of the covenant relationship. This heptad of days was made holy through the sanctification of the first and last days by the holding of a holy assembly, and the entire suspension of work. The beginning and the end comprehended the whole. In the eating of unleavened bread Israel laboured for meat for the new life (Joh_6:27), whilst the seal of worship was impressed upon this new life in the holy convocation, and the suspension of labour was the symbol of rest in the Lord. –  K+D
V. 20  “Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.” Leaven represents sin, and in commemorating the Lord's supper we must examine our hearts and deal with any unrepresented sin. The sin of the 1 Cor. 11 was that of not effectually recognizing the other members of the church as part of their body, supposedly remembering the unselfish death of the Lord in a utterly self way. 

Exo_12:21-28
Of the directions given by Moses to the elders of the nation, the leading points only are mentioned here, viz., the slaying of the lamb and the application of the blood (Exo_12:21, Exo_12:22). The reason for this is then explained in Exo_12:23, and the rule laid down in Exo_12:24-27 for its observance in the future.

Exo_12:21-22
“Withdraw and take:” משׁך is intransitive here, to draw away, withdraw, as in Jdg_4:6; Jdg_5:14; Jdg_20:37. אזוב אגדּת: a bunch or bundle of hyssop: according to Maimonides, “quantum quis comprehendit manu sua.” אזוב (ὕσσωπος) was probably not the plant which we call hyssop, the hyssopus officinalis, for it is uncertain whether this is to be found in Syria and Arabia, but a species of origanum resembling hyssop, the Arabian zâter, either wild marjoram or a kind of thyme, Thymus serpyllum, mentioned in Forsk. flora Aeg. p. 107, which is very common in Syria and Arabia, and is called zâter, or zatureya, the pepper or bean plant. “That is in the bason;” viz the bason in which the blood had been caught when the animal was killed. והגּעתּם, “and let it reach to, i.e., strike, the lintel:” in ordinary purifications the blood was sprinkled with the bunch of hyssop (Lev_14:51; Num_19:18). The reason for the command not to go out of the door of the house was, that in this night of judgment there would be no safety anywhere except behind the blood-stained door.

Exo_12:23-26
(cf. Exo_12:13). “He will not suffer (יתּן) the destroyer to come into your houses:” Jehovah effected the destruction of the first-born through המּשׁחית, the destroyer, or destroying angel, ὁ ὁλοθρεύων (Heb_11:28), i.e., not a fallen angel, but the angel of Jehovah, in whom Jehovah revealed Himself to the patriarchs and Moses. This is not at variance with Psa_78:49; for the writer of this psalm regards not only the slaying of the first-born, but also the pestilence (Exo_9:1-7), as effected through the medium of angels of evil: though, according to the analogy of 1Sa_13:17, המּשׁחית might certainly be understood collectively as applying to a company of angels. Exo_12:24. “This word,” i.e., the instructions respecting the Passover, they were to regard as an institution for themselves and their children for ever (עד־עולם in the same sense as עולם, Gen_17:7, Gen_17:13); and when dwelling in the promised land, they were to explain the meaning of this service to their sons. The ceremony is called עבדה, “service,” inasmuch as it was the fulfilment of a divine command, a performance demanded by God, though it promoted the good of Israel.

V. 25 “And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.”  “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me” (Luke 22:19).  “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come” (1 Cor. 11: 26)

Exo_12:27
After hearing the divine instructions, the people, represented by their elders, bowed and worshipped; not only to show their faith, but also to manifest their gratitude for the deliverance which they were to receive in the Passover.

Exo_12:28
They then proceeded to execute the command, that through the obedience of faith they might appropriate the blessing of this “service.” – K+D

[daniel1212av]

Exo 12:21-28 -
That night, when the first-born were to be destroyed, no Israelite must stir out of doors till called to march out of Egypt. Their safety was owing to the blood of sprinkling. If they put themselves from under the protection of that, it was at their peril. They must stay within, to wait for the salvation of the Lord; it is good to do so. In after-times they should carefully teach their children the meaning of this service. It is good for children to ask about the things of God; they that ask for the way will find it. The keeping of this solemnity every year was, 1. To look backward, that they might remember what great things God had done for them and their fathers. Old mercies, to ourselves, or to our fathers, must not be forgotten, that God may be praised, and our faith in him encouraged. 2. It was designed to look forward, as an earnest of the great sacrifice of the Lamb of God in the fulness of time. Christ our passover was sacrificed for us; his death was our life. –  MHCC

V. 29: This is the first mention of the word midnight (2677) in Scripture, and here shows that the judgment of the LORD and deliverance of the elect would come when the lost did not expect it, most likely when they were in the drweam stage of ther sleep, and would wake ot a nightmare.  “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning” (Mark 13:35; cf. Mt. 25:5, 6).

Exo 12:29-36 -
The Egyptians had been for three days and nights kept in anxiety and horror by the darkness; now their rest is broken by a far more terrible calamity. The plague struck their first-born, the joy and hope of their families. They had slain the Hebrews' children, now God slew theirs. It reached from the throne to the dungeon: prince and peasant stand upon the same level before God's judgments. The destroying angel entered every dwelling unmarked with blood, as the messenger of woe. He did his dreadful errand, leaving not a house in which there was not one dead. Imagine then the cry that rang through the land of Egypt, the long, loud shriek of agony that burst from every dwelling. It will be thus in that dreadful hour when the Son of man shall visit sinners with the last judgment. God's sons, his first-born, were now released. Men had better come to God's terms at first, for he will never come to theirs. Now Pharaoh's pride is abased, and he yields. God's word will stand; we get nothing by disputing, or delaying to submit. In this terror the Egyptians would purchase the favour and the speedy departure of Israel. Thus the Lord took care that their hard-earned wages should be paid, and the people provided for their journey. –  MHCC

V. 43: “And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof” The Egyptians had no part nor lot in this matter, and an unbeliever has not more part in the LORD's supper than an adulterer in celebrating a wedding anniversary. 

Exo 12:43-51 -
In times to come, all the congregation of Israel must keep the passover. All that share in God's mercies should join in thankful praises for them. The New Testament passover, the Lord's supper, ought not to be neglected by any. Strangers, if circumcised, might eat of the passover. Here is an early indication of favour to the gentiles. This taught the Jews that their being a nation favoured by God, entitled them to their privileges, not their descent from Abraham. Christ our passover is sacrificed for us, 1Co_5:7; his blood is the only ransom for our souls; without the shedding of it there is no remission; without the sprinkling of it there can be no salvation. Have we, by faith in him, sheltered our souls from deserved vengeance under the protection of his atoning blood? Do we keep close to him, constantly depending upon him? Do we so profess our faith in the Redeemer, and our obligations to him, that all who pass by may know to whom we belong? Do we stand prepared for his service, ready to walk in his ways, and to separate ourselves from his enemies? These are questions of vast importance to the soul; may the Lord direct our consciences honestly to answer them. - MHCC

[daniel1212av]

(Exo 13:1-21)  And the LORD spake unto Moses, saying, {2} Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. {3} And 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 the LORD brought you out from this place: there shall no leavened bread be eaten. {4} This day came ye out in the month Abib. {5} And it shall be when the LORD 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. {6} Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. {7} Unleavened bread shall be eaten 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} And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt. {9} And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. {10} Thou shalt therefore keep this ordinance in his season from year to year. {11} And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, {12} That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S. {13} And every firstling 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 firstborn of man among thy children shalt thou redeem. {14} And 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 the LORD brought us out from Egypt, from the house of bondage: {15} And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. {16} And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.

{17} And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: {18} But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. {19} And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. {20} And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. {21} And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

[daniel1212av]

Exo 13:1-10 -
In remembrance of the destruction of the first-born of Egypt, both of man and of beast, and the deliverance of the Israelites out of bondage, the first-born males of the Israelites were set apart to the Lord. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of God. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to God, and allowed his title to them. That which is, by special mercy, spared to us, should be applied to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of Egypt must be kept up every year. The day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The Scripture tells us not expressly what day of the year Christ rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The Israelites must keep the feast of unleavened bread. Under the gospel, we must not only remember Christ, but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach children the knowledge of God. Here is an old law for catechising. It is of great use to acquaint children betimes with the histories of the Bible. And those who have God's law in their heart should have it in their mouth, and often speak of it, to affect themselves, and to teach others. –  MHCC.

V. 2a: “Sanctify unto me all the firstborn..” ”Honour the LORD with thy substance, and with the firstfruits of all thine increase”  (Prov 3:9).

V. 3b: “there shall no leavened bread be eaten.” (Mark 8:15)  And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod” (Mk. 8:15). There is to be no willful or unrepeated hypocrisy in commemorating the Lord's supper. Also we are put on “the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof” (Rom 13:14).

V. 4:”in the month Abib;” which signifies an ear of corn, because in this month barley was in the ear, see Exo_9:31, the Syriac version renders it, "in the month of flowers"; when the flowers were rising up out of the earth, being spring time, and a very fit time to travel in; and this is observed, not only because they might not know what month it was, in such a state of ignorance, as well as servitude, were they kept in Egypt; but as Jarchi also intimates, to point out to them the mercy and goodness of God to them, in bringing them out at such a seasonable time to travel in, when there were neither heat, nor cold, nor rain. This month answers to part of our March, and part of April. –  Gill.

Exo 13:5 -
The Canaanites - Five nations only are named in this passage, whereas six are named in Exo_3:8, and ten in the original promise to Abraham, Gen_15:19-21. The first word “Canaanite” is generic, and includes all the Hamite races of Palestine. –  Barnes.

Exo 13:5-7 - when the Lord shall bring thee--The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Num_9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos_5:10], in conformity with the directions here given. - JFB

V. 5b: “a land flowing with milk and honey.”  This might seem to allegorically pertain to Heaven, but Heaven does not need to be cleansed as does the land of the Canaanites. Hebrews. 4 in my opinion seems to describe the promised land as a type of spiritual rest which the victorious Christian enters into, in which the fully surrendered and consecrated  to  Christ  believer learns, as Paul did (2 Cor. 1:9; 4; 12; also see Hudson Taylor's "The exchange life." http://www.gatewayofhope.net/page6.html), to exchange his weakness for Christ strength, so that not only does he wholly trust trust in the LORD for salvation, but effectually in doing all things he does in obedient response, and sees the LORD show Himself strong through him in mighty ways. To God be the glory. It is  inexcusable that i have not arrived there yet, as i must decrease more that he might increase.

Exo_13:9
The festival prescribed was to be to Israel “for a sign upon its hand, and for a memorial between the eyes.” These words presuppose the custom of wearing mnemonic signs upon the hand and forehead; but they are not to be traced to the heathen custom of branding soldiers and slaves with marks upon the hand and forehead. For the parallel passages in Deu_6:8 and Deu_11:18, “bind them for a sign upon your hand,” are proofs that the allusion is neither to branding nor writing on the hand. Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. This is still more apparent from the reason assigned, “that the law of Jehovah may be in thy mouth.” For it was not by mnemonic slips upon the hand and forehead that a law was so placed in the mouth as to be talked of continually (Deu_6:7; Deu_11:19), but by the reception of it into the heart and its continual fulfilment. (See also Exo_13:16.) As the origin and meaning of the festival were to be talked of in connection with the eating of unleavened bread, so conversation about the law of Jehovah was introduced at the same time, and the obligation to keep it renewed and brought vividly to mind. - K+D

V. 9: “And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.” With blessing comes responsibility, and “unto whomsoever much is given, of him shall be much required” (Lk. 12:48).  And if would be better of not to have been delivered if one responds to such by careless disregard of the obedience the LORD righteously expects in response to “so great salvation” (Heb. 2:3). “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (2 Pet 2:21). “..we are chastened of the Lord, that we should not be condemned with the world” (1 Cor. 11:32), for only an overall obedient faith is true faith (1 Jn. 5:13). The judgment of God is according to truth (Rm. 2:2), which takes into account the grace and light we have, and the reality and power of God on Israel's behalf and enlightenment was tremendously evident to Israel, not only here in Egypt but in their journeying to the promised land. We must keep this in mind when we see their severe chastisement after much long suffering by God of their faithlessness and  rebellion.

V. 17: Though the children of Israel had seen the marvelous power on their behalf, they still would be frightened by opposition such as the Philistines would mount. God could have led them that way anyway, as any opposition would not prove to be any problem for the Almighty,  but the LORD will test us and strengthen our faith in our earthly pilgrimage. Therefore the apostles went about “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God” (Acts 14:22).

Exo 13:17-20 -
There were two ways from Egypt to Canaan. One was only a few days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel. The Egyptians were to be drowned in the Red sea; the Israelites were to be humbled and proved in the wilderness. God's way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. The Philistines were powerful enemies; it was needful that the Israelites should be prepared for the wars of Canaan, by passing through the difficulties of the wilderness. Thus God proportions his people's trials to their strength, 1Co_10:13. They went up in good order. They went up in five in a rank, some; in five bands, so others, which it seems rather to their faith and hope, that God would bring them to Canaan, in expectation of which they carried these bones with them while in the desert. -MHCC

[daniel1212av]

Exo 13:19 -
Moses took the bones of Joseph - See Clarke’s note on Gen_50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Act_7:15, Act_7:16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this –  Clarke.

V. 21:  “And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night “ “For this God is our God for ever and ever: He will be our guide even unto death” (Psa 48:14). “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (Psa 32: .

Their were no atheists found in this  delivered people, and the Israelites had no need of apologetical volumes to offer proofs for the existence of God. And even with a complete Bible, miracles give powerful testimony of the existence and power and character of God, by which those who want the light have become believers (Jn. 6:14; 11:45) while others are hardened, and every believer should have such proofs to offer (It is grievous that many ministries that possess wonderful testimonies of miracles use such to ensure their income, rather than letting such be freely distributed). Yet not all of Israel were true believers in the evident God, as we read that  “the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not” (Jude v. 5).  “But we [the elect] are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Heb 10:39).