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He called for Moses and Aaron by night, and said, “Rise up, get 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!”
The Egyptians were urgent with the people, to send them out of the land in haste, for they said, “We are all dead men.”
Exodus 12:31-33 sits inside this longer paragraph.
At midnight, Yahweh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock. 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. He called for Moses and Aaron by night, and said, “Rise up, get 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!”
The Egyptians were urgent with the people, to send them out of the land in haste, for they said, “We are all dead men.” The people took their dough before it was leavened, their kneading troughs being bound up in their clothes on their shoulders. The children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and clothing. Yahweh gave the people favor in the sight of the Egyptians, so that they let them have what they asked. They plundered the Egyptians.
He called for Moses and Aaron by night, and said, “Rise up, get 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!”
The Egyptians were urgent with the people, to send them out of the land in haste, for they said, “We are all dead men.”
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.
Also take your flocks and your herds, as ye have said, and be gone; and bless me also.
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.
And he called for Moses and Aaron by night and said: 'Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
Take both your flocks and your herds, as ye have said, and be gone; and bless me also.'
And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said: 'We are all dead men.'
15 distinct cross-references across this passage (17 total citations).
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Geneva Bible translators 1599 · Public Domain On v32 Pray for me.
Pray for me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv31–33 Exo 12:31 And he called for Moses and Aaron…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v33 They were urgent, not by force, which they durst…
They were urgent, not by force, which they durst not now use, but by earnest and importunate entreaties, Exo 11:8. This was the ground of that fable of the heathens mentioned in Tacitus, that the Jews were driven out of Egypt for their scabs; so they falsely and maliciously ascribed their own ulcers and scabs sent upon them by God to the Israelites.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv31–33 And the Egyptians were urgent upon the people,.... The…
And the Egyptians were urgent upon the people,.... The people of Israel; not using force, but strong entreaties, the most powerful arguments, and importunate language they were masters of:
that they might send them out of the land in haste: this looks as if it was the people about Pharaoh, his ministers and courtiers, they were pressing upon to dismiss the Israelites at once, and to hasten their departure; or else Moses and Aaron, and the elders of the people, to stir them up to a quick dispatch of their affairs, that they might be soon rid of them; unless the sense is, that they were very solicitous and earnest with the people, that they would get away out of the land as fast as they could:
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for they said, we be all dead men; for their firstborn being all slain, they expected that they themselves, and the rest of their families, would be struck with death next; and this they feared would be the case in a very little time, if they did not depart:
for they had sufficient reason to convince them, that it was purely on their account, and because they had not leave to go out of the land, that all the above judgments, and particularly the last, were inflicted on them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv31–33 Rise up, and get you forth - Pharaoh had…
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 delay'd, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31, 33 Verse 31. Called for Moses and Aaron] That is,…
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".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv31, 33 Exo 12:31-32. Rise up, and get you forth —…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v32 Bless me also - No words could show more…
Bless me also - No words could show more strikingly the complete, though temporary, submission of Pharaoh.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v32 Bless me, by exposing me to no further danger…
Bless me, by exposing me to no further danger by your stay.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv31–32 called for Moses and Aaron--a striking fulfilment of the…
called for Moses and Aaron--a striking fulfilment of the words of Moses (Exo 11:8), and showing that they were spoken under divine suggestion.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v31 31-33. And he called for Moses and Aaron by…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv31–33 31. as ye have said] Exo_3:18, Exo_5:3, Exo_7:16 (all…
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.
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.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv31–33 (31) He called for Moses and Aaron.—This does not…
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 master’s message, which granted in express terms all that Moses had ever demanded. Pharaoh’s spirit was, for the time, thoroughly broken.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv31–33 Vers. 31-36. THE DISMISSAL. The first action seems to…
Vers. 31-36. 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" (ver. 33); and to expedite their departure readily supplied them at their request with gold and silver and raiment (ver. 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 (Brugsch, Hist. of Egypt, vol. 2. pp. 96-99), to an unknown place called Succoth, which must have lain towards the south-east, and was probably not very remote from the capital
And he called for Moses and Aaron. Kalisch understands this as a summons to the King"s presence (Commentary, p. 130), and even supposes that the two brothers complied, notwithstanding what Moses had (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, 20 9:1, 13.
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Vers. 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 downtrodden 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 (it may be) 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 herds the 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 raiment all that they have most precious and 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.
Vers. 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 (ver. 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" (ver. 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 (ver. 35, 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 (ver. 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v33 Exo_12:33; Exo_12:35
Exo_12:33; Exo_12:35
The Egyptians were urgent upon the people that they might send them out of the land.
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Hastened out of Egypt
1. Note the reason of this urgency. Fear lest death overtake them all.
2. Note the utter selfishness of the motive. No true repentance in it.
3. Urgency is fitting when there is imminent danger.
4. There is the greatest need of urgency in every sinners case. Doom and death are at hand. (Homiletic Review.)
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.
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.
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. (J. S. Exell, M. A.)
Borrowed from the Egyptians.
Borrowing from the enemy
I remember, when visiting Denmark some twenty years ago, I learned a little incident in the history of a great Danish admiral. On one occasion, when commanding a little sloop--it was before he was admiral--he had the audacity to engage an English frigate in battle. They both fired away, but after a little time the captain of the frigate noticed that the firing from the sloop ceased. A flag of truce was hoisted; a boat was lowered, and the Danish captain came alongside. Addressing his opponent, he said, Sir, our powder is all done, and we have come to borrow some from you! The devil has been using money against the cause of God for many years; let us take it from him, and turn his guns against himself. (Dr. Sinclair Patterson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v31 Exo_12:35-36. Borrowed … lent.] Render: “Asked,” and “let them…
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.
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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 asked—they 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 world—men 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.
God’s 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.
God’s 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 God’s 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 dough—kneading 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 troughs—which in travelling they carry in the loose folds of their burnous—to 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 duty’s 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 Israel’s triumphant host, who turned them into silver trumpets and pillars—golden bowls and tables. And the day is coming when the fury, and wrath, and hatred shall all be woven into a song—when 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.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v31 We will all die
We will all die
The Egyptians were afraid that they would die if the Israelites did not leave Egypt. AT: "We will all die if you do not leave" (See: Assumed Knowledge and Implicit Information)
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translationWords
people group
worship
Yahweh
flocks
bless
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v31 12:31–14:31 The Lord delivered on his promises and rescued…
12:31–14:31 The Lord delivered on his promises and rescued Israel, bringing them out of Egypt.
12:31-33 The same Pharaoh who had said that Moses would never again see his face and live (see 10:28) now asked for Moses to come and see him. Just as God had predicted, Pharaoh then ordered the Israelites to leave his land. He implicitly recognized the Lord’s power as he asked Moses to bless him. He never formally admitted that the Lord is God and that he, Pharaoh, was not.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.