The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children. A mixed multitude went up also with them, with flocks, herds, and even very much livestock. They baked unleavened cakes of the dough which they brought out of Egypt; for it wasn’t leavened, because they were thrust out of Egypt, and couldn’t wait, and they had not prepared any food for themselves.
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Exodus 12:37-39 sits inside this longer paragraph.
The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children. A mixed multitude went up also with them, with flocks, herds, and even very much livestock. They baked unleavened cakes of the dough which they brought out of Egypt; for it wasn’t leavened, because they were thrust out of Egypt, and couldn’t wait, and they had not prepared any food for themselves. Now the time that the children of Israel lived in Egypt was four hundred thirty years. At the end of four hundred thirty years, to the day, all of Yahweh’s armies went out from the land of Egypt. It is a night to be much observed to Yahweh for bringing them out from the land of Egypt. This is that night of Yahweh, to be much observed by all the children of Israel throughout their generations.
Parallel Translations
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The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children.
A mixed multitude went up also with them, with flocks, herds, and even very much livestock.
They baked unleavened cakes of the dough which they brought out of Egypt; for it wasn’t leavened, because they were thrust out of Egypt, and couldn’t wait, and they had not prepared any food for themselves.
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And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.
And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
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.
Show all 3 translations
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And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.
And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
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.
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Cross-references (17)
- Numbers 11:4 (v38) The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to…
- Exodus 38:26 (v37) a beka a head, that is, half a shekel, according to the shekel of the sanctuary, for everyone who passed over to those who were counted,…
- Numbers 1:46 (v37) all those who were counted were six hundred three thousand five hundred fifty.
- Numbers 11:21 (v37) Moses said, “The people, among whom I am, are six hundred thousand men on foot; and you have said, ‘I will give them meat, that they may…
- Numbers 33:3 (v37) They traveled from Rameses in the first month, on the fifteenth day of the first month; on the next day after the Passover, the children of…
Show all 17 cross-references
- Numbers 33:5 (v37) The children of Israel traveled from Rameses, and encamped in Succoth.
- Genesis 47:11 (v37) Joseph placed his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of…
- Exodus 6:1 (v39) Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he…
- Exodus 11:1 (v39) Yahweh said to Moses, “I will bring yet one more plague on Pharaoh, and on Egypt; afterwards he will let you go. When he lets you go, he…
- Exodus 1:11 (v37) Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses.
- Zechariah 8:23 (v38) Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of…
- Genesis 12:2 (v37) I will make of you a great nation. I will bless you and make your name great. You will be a blessing.
- Genesis 15:5 (v37) Yahweh brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So…
- Genesis 46:3 (v37) He said, “I am God, the God of your father. Don’t be afraid to go down into Egypt, for there I will make of you a great nation.
- Exodus 12:31-33 (v39) 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,…
- Numbers 2:32 (v37) These are those who were counted of the children of Israel by their fathers’ houses. All who were counted of the camps according to their…
- Numbers 26:51 (v37) These are those who were counted of the children of Israel, six hundred one thousand seven hundred thirty.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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Geneva Bible translators 1599 · Public Domain On vv37–38 Which was a city in Goshen, Gen. 47:11.
Which was a city in Goshen, Gen. 47:11.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv37–39 Exo 12:37 And the children of Israel journeyed from…
Exo 12:37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot [that were] men, beside children.
Ver. 37. About six hundred thousand.] So that promise to Abraham was fulfilled, in Gen 15:14; and that to Jacob, in Gen 46:3.
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 vv37–39 Succoth; a place so called, either because there the…
Succoth; a place so called, either because there the Israelites first lodged in booths or tents, whereas before they dwelt in houses; or because there God first spread his cloud of fire over them for a covering. Psa 105:39.
Six hundred thousand, to wit, grown and strong men, and fit for war, among whom there was none feeble or sick, Psa 105:37. Thus the heathen writer Chaeremon, mentioned by Josephus, speaking of this matter, reckons up first two hundred and fifty thousand, and then three hundred and eighty thousand more.
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That were men: the Hebrew word properly signifies strong and able men, fit to go on foot in battle-array; so decrepit or weak old men are not comprehended in this number.
Beside children, and women, whose presence and assistance is necessary to them. See Exo 10:24. Some say the Hebrew word taph signifies their households or families, which consist principally of women and children.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v37 Here is the departure of the children of Israel…
Here is the departure of the children of Israel out of Egypt; having obtained their dismission, they set forward without delay, and did not defer to a more convenient season. Pharaoh was now in a good mind; but they had reason to think he would not long continue so, and therefore it was no time to linger. We have here an account, 1. Of their number, about 600,000 men (Exo 12:37), besides women and children, which I think, we cannot suppose to make less than 1,200,000 more. What a vast increase was this, to arise from seventy souls in little more than 200 years' time! See the power and efficacy of that blessing, when God commands it, Be fruitful and multiply. This was typical of the multitudes that were brought into the gospel church when it was first founded; so mightily grew the word of God, and prevailed. 2. Of their retinue (Exo 12:38): A mixed multitude went up with them, hangers on to that great family, some perhaps willing to leave their country, because it was laid waste by the plagues, and to seek their fortune, as we say, with the Israelites; others went out of curiosity, to see the solemnities of Israel's sacrifice to their God, which had been so much talked of, and expecting to see some glorious appearances of their God to them in the wilderness, having seen such glorious appearances of their God for them in the field of Zoan, Psa 78:12. Probably the greatest part of this mixed multitude were but a rude unthinking mob, that followed the crowd they knew not why; we afterwards find that they proved a snare to them (Num 11:4), and it is probable that when, soon afterwards, they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt. Note, There were always those among the Israelites that were not Israelites, and there are still hypocrites in the church, who make a deal of mischief, but will be shaken off at last. 3. Of their effects. They had with them flocks and herds, even very much cattle. This is taken notice of because it was long before Pharaoh would give them leave to remove their effects, which were chiefly cattle, Gen 46:32. 4. Of the provision made for the camp, which was very poor and slender. They brought some dough with them out of Egypt in their knapsacks, Exo 12:34. They had prepared to bake, the next day, in order to their removal, understanding it was very near; but, being hastened away sooner than they thought of, by some hours, they took the dough as it was, unleavened; when they came to Succoth, their first stage, they baked unleavened cakes, and, though these were of course insipid, yet the liberty they were brought into made this the most joyful meal they had ever eaten in their lives. Note, The servants of God must not be slaves to their appetites, nor solicitous to wind up all the delights of sense to their highest pitch. We should be willing to take up with dry bread, nay, with unleavened bread, rather than neglect or delay any service we have to do for God, as those whose meat and drink it is to do his will. 5. Of the date of this great event: it was just 430 years from the promise made to Abraham (as the apostle explains it, Gal 3:17) at his first coming into Canaan, during all which time the children of Israel, that is, the Hebrews, the distinguished chosen seed, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham of a settlement lay dormant and unfulfilled, but now, at length, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was just 430 years (it should seem to a day) from the promise made to Abraham, Gen 12:2, I will make of thee a great nation. See how punctual God is to his time; though his promises be not performed quickly, they will be accomplished in their season. 6. Of the memorableness of it: It is a night to be much observed, Exo 12:42. (1.) The providences of that first night were very observable; memorable was the destruction of the Egyptians, and the deliverance of the Israelites by it; God herein made himself taken notice of. (2.) The ordinances of that night, in the annual return of it, were to be carefully observed: This is that night of the Lord, that remarkable night, to be celebrated in all generations. Note, The great things God does for his people are not to be a nine days' wonder, as we say, but the remembrance of them is to be perpetuated throughout all ages, especially the work of our redemption by Christ. This first passover-night was a night of the Lord much to be observed; but the last passover-night, in which Christ was betrayed (and in which the passover, with the rest of the ceremonial institutions, was superseded and abolished), was a night of the Lord much more to be observed, when a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance to be celebrated in their generation; this is an eternal redemption to be celebrated in the praises of glorious saints, world without end.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv37–39 And they baked unleavened cakes,.... While they were at…
And they baked unleavened cakes,.... While they were at Succoth; but since that was a desert place, where could they get ovens to bake them in? they might lay them upon coals, and by frequent turning them bake them, or under hot ashes, under a pan covered with hot embers and coals, on an hearth, in which way cakes and other things are now baked with us in many places: of the quick way of dressing cakes in the eastern countries; see Gill on Gen 18:6 and some render the word, "cakes under ashes" (k) which were made
of the dough which they brought forth out of Egypt; for it was not leavened; of the manner of their bringing it; see Gill on Exo 12:34, and the reason why it was not leavened follows:
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because they were thrust out of Egypt, and could not tarry: to leaven their dough, in such haste did they go out from thence. When they are said to be "thrust out", it is not to be understood of force and compulsion used, or of any indecent and ill behaviour towards them; but of earnest entreaties and urgent persuasions to depart; though this no doubt gave rise to the stories told by Justin (l), Tacitus (m), and others, that they were drove and cast out of Egypt by force, because they were a filthy diseased people, infected with the scab, itch, and leprosy; whereas there was not a sick, unsound, infirm, and feeble person among them, as before observed:
neither had they prepared for themselves any victual; they had their flocks and their herds, out of which they could take for their use, and they had dough, though unleavened and unbaked; but they had nothing ready dressed; what remained of the passover lamb they were obliged to burn; they had nothing which was got by hunting or fishing, as the word (n) used signifies; neither venison nor fish, of the latter of which there was great plenty in Egypt.
(k) "subcineritios panes", V. L. "subcineritia", Samar, Sept. so Munster. (l) E Trogo, l. 36. c. 2. (m) Hist. l. 5. c. 3. Manetho apud Joseph. contr. Apion, l. 1. c. 15. & Chaeremon apud ib. c. 32. & Lysimachus apud ib. c. 34. (n) "vox autem proprie significat aliquid venando captum", Piscator.
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 vv37–39 About six hundred thousand men - The word means…
About six hundred thousand men - The word means strong and able men fit for wars, beside women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v37 Verse 37. From Rameses to Succoth] Rameses appears to…
Verse 37. From Rameses to Succoth] Rameses appears to have been another name for Goshen, though it is probable that there might have been a chief city or village in that land, where the children of Israel rendezvoused previously to their departure, called Rameses. As the term Succoth signifies booths or tents, it is probable that this place was so named from its being the place of the first encampment of the Israelites.
Six hundred thousand] That is, There was this number of effective men, twenty years old and upwards, who were able to go out to war. But this was not the whole number, and therefore the sacred writer says they were about 600,000; for when the numbers were taken about thirteen months after this they were found to be six hundred and three thousand five hundred and fifty, without reckoning those under twenty years of age, or any of the tribe of Levi; see Nu 1:45-46. But besides those on foot, or footmen, there were no doubt many old and comparatively infirm persons, who rode on camels, horses, or asses, besides the immense number of women and children, which must have been at least three to one of the others; and the mixed multitude, Ex 12:38, probably of refugees in Egypt, who came to sojourn there, because of the dearth which had obliged them to emigrate from their own countries; and who now, seeing that the hand of Jehovah was against the Egyptians and with the Israelites, availed themselves of the general consternation, and took their leave of Egypt, choosing Israel's God for their portion, and his people for their companions. Such a company moving at once, and emigrating from their own country, the world never before nor since witnessed; no doubt upwards of two millions of souls, besides their flocks and herds, even very much cattle; and what but the mere providence of God could support such a multitude, and in the wilderness, too, where to this day the necessaries of life are not to be found?
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Suppose we take them at a rough calculation thus, two millions will be found too small a number.
Effective men, 20 years old and upward...600,000
Two-thirds of whom we may suppose
were married, in which case their
wives would amount to..................400,000
These, on an average, might have 5
children under 20 years of age, an
estimate which falls considerably
short of the number of children
each family must have averaged in
order to produce from 75 persons,
in A. M. 2298, upwards of 600,000
effective men in A. M. 2494, a
period of only 196 years.............2,000,000
The Levites, who probably were not
included among the effective men........45,000
Their wives..............................33,000
Their children..........................165,000
The mixed multitude probably
not less than...........................20,000
_________
Total 3,263,000
Besides a multitude of old and infirm persons who would be obliged to ride on camels and asses, c., and who must, from the proportion that such bear to the young and healthy, amount to many thousands more! Exclude even the Levites and their families, and upwards of three millions will be left.
"In Nu 3:39 the male Levites, aged one month and upwards, are reckoned 22,000, perhaps the females did not much exceed this number, say 23,000, and 500 children, under one month, will make 45,500." - Anon.
Had not Moses the fullest proof of his Divine mission, he never could have put himself at the head of such an immense concourse of people, who, without the most especial and effective providence, must all have perished for lack of food. This single circumstance, unconnected with all others, is an ample demonstration of the Divine mission of Moses, and of the authenticity and Divine inspiration of the Pentateuch. To suppose that an impostor, or one pretending only to a Divine call, could have ventured to place himself at the head of such an immense body of people, to lead them through a trackless wilderness, utterly unprovided for such a journey, to a land as yet in the possession of several powerful nations whom they must expel before they could possess the country, would have implied such an extreme of madness and folly as has never been witnessed in an individual, and such a blind credulity in the multitude as is unparalleled in the annals of mankind! The succeeding stupendous events proved that Moses had the authority of God to do what he did and the people had at least such a general conviction that he had this authority, that they implicitly followed his directions, and received their law from his mouth.
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 vv37–38 Exo 12:37. About six hundred thousand men — The…
Exo 12:37. About six hundred thousand men — The word means strong and able men fit for wars, besides women and children, which we cannot suppose to make less than twelve hundred thousand more. What a vast increase was this to arise from seventy souls, in little more than two hundred years!
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 vv37–38 Rameses - See Exo 1:11 note. Rameses was evidently…
Rameses - See Exo 1:11 note. Rameses was evidently the place of general rendezvous, well adapted for that purpose as the principal city of Goshen. The Israelites were probably settled in considerable numbers in and about it. Pharaoh with his army and court were at that time near the frontier, and Rameses, where a large garrison was kept, was probably the place where the last interview with Moses occurred. The first part of the journey appears to have followed the course of the ancient canal. The site of Succoth cannot be exactly determined, but it lay about halfway between Rameses and Etham Exo 13:20. The name Succoth (i. e. “tents” or “booths” in Hebrew), may have been given by the Israelites, but the same, or a similar word, occurs in Egyptian in connection with the district.
600,000 - This includes all the males who could march. The total number of the Israelites should therefore be calculated from the males above twelve or fourteen, and would therefore amount to somewhat more than two millions. This is not an excessive population for Goshen, nor does it exceed a reasonable estimate of the increase of the Israelites, including their numerous dependants.
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 v37 Ramesse. The first of the 42 stations or encampments…
Ramesse. The first of the 42 stations or encampments of the Hebrews. (Menochius) --- Socoth, or tents, perhaps the scenæ of Antoninus, or the Mischenot, mentioned chap i. 11. --- About. Moses does not speak with such precision, as after the people had been numbered, and were found, 13 months after, to be 603,550 men, without the Levites, or those under 20 years. (Calmet) --- Women and old men, and Egyptians, who joined their company, might make them amount to three millions. (Menochius)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v37 D.—The exodus from Egypt. Legal enactments consequent on liberation
D.—The exodus from Egypt. Legal enactments consequent on liberation
Exo_12:37 to Exo_13:16
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37And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, that were men [the men] beside [besides] children. 38And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. 39And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. 40Now the sojourning [dwelling, i.e. time of dwelling] of the children of Israel, who dwelt 41[which they dwelt] in Egypt, was four hundred and thirty years. And it came to pass at the end of the [end of] four hundred and thirty years, even [on] the selfsame day it came to pass, that all the hosts of Jehovah went out from the land of 42Egypt. It is a night to be much observed [of solemnities] unto Jehovah for bringing them out from the land of Egypt: this is that night of Jehovah to be observed of [night of solemnities unto Jehovah for] all the children of Israel in [throughout] 43their generations. And Jehovah said unto Moses and Aaron, This is the ordinance of the Passover: There shall no stranger [foreigner] eat thereof: 44But every man’s servant [every servant] that is bought for money, when thou hast circumcised 45him, then shall he eat thereof. A foreigner [stranger] and an [a] hired servant shall not eat thereof. 46In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof. 47All the congregation of Israel shall keep [sacrifice] it. 48And when a stranger [sojourner] shall sojourn with thee and will keep the [sacrifice a] passover to Jehovah, let all his males be circumcised, and then let him come near and keep [sacrifice] it: and he shall be as one that is born in the land: for [but] no uncircumcised person shall eat thereof. 49One law shall be to [shall there be for] him that is home-born, and unto [for] the stranger that sojourneth among you. 50Thus did all the children of Israel]; as Jehovah commanded Moses, so did they. 51And it came to pass the self-same day, that Jehovah did bring the children of Israel out of the land of Egypt by their armies [according to their hosts].
Chap. Exo_13:1-2 And Jehovah spake unto Moses, saying, Sanctify unto me all the [every] first-born, whatsoever openeth the [any] womb among the children of Israel, both of man and of beast: it is mine. 3And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage: for by strength of hand Jehovah brought you out from this place [thence]: there shall no leavened bread be eaten. 4This day came [come] ye out in the month Abib. 5And it shall be, when Jehovah shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 6Seven days thou shalt eat unleavened bread; and in the seventh day shall be a feast to Jehovah. 7Unleavened bread shall be eaten seven [the seven] days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters 8[borders]. And thou shalt show [tell] thy son in that day, saying, This is done [It is] because of that which Jehovah did unto me when I came forth out of Egypt. 9And it shall be for a sign unto thee upon thine [thy] hand, and for a memorial between thine eyes, that Jehovah’s law may be in thy mouth: for with a strong hand hath Jehovah brought thee out of Egypt. 10Thou shalt therefore [And thou shalt] keep this ordinance in his [its] season from year to year. 11And it shall be, when Jehovah shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee. 12That thou shalt set apart unto Jehovah all that openeth the matrix [womb], and every firstling that cometh [every first-born] of a beast [of beasts] which thou hast; the males shall be Jehovah’s. 13And every firstling [first-born] of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem. 14And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand Jehovah brought us out from Egypt, from the house of bondage: 15And it came to pass, when Pharaoh would hardly let us go, that Jehovah slew all the first-born in the land of Egypt, both the first-born of man and the first-born of beast: therefore I sacrifice to Jehovah all that openeth the matrix [womb], being 16[the] males; but all the first-born of my children I redeem. And it shall be for a token upon thine [thy] hand, and for frontlets between thine eyes; for by strength of hand Jehovah brought us forth out of Egypt.
EXEGETICAL AND CRITICAL
Exo_12:37. And the children of Israel journeyed.—On the journey see the Introduction, Keil II., p. 26, the literature above quoted, and Keil II., p. 28, Note, Knobel, p. 111 sq.—About 600,000 on foot.—“רַגְלִי, as in Num_11:21, the infantry of an army, is added, because they went out as a warlike host (Exo_12:41), and in the number given only the men able to bear arms, those over twenty years of age, are reckoned; הַגְּבָרִים is added because of the following לְבַד מִטַּף: ‘besides the little ones.’ טַף is used here in the wider significance of the dependent part of the family, including wife and children, as in Gen_47:12; Num_32:16; Num_32:24, and often, those who did not travel on foot, but on beasts of burden or in wagons” (Keil). On the round number, as well as the increase of Israel in Egypt, comp, Knobel, p. 121, Keil, l. c, and the Introduction. On the fruitfulness of the land of Goshen, see Keil II., p. 29. Kurtz and Bertheau have suggested as an explanation of the great number, that we may assume that the seventy Israelites who emigrated to Egypt had several thousand men-servants and maid-servants. Keil insists that only the posterity of the seventy souls is spoken of. But compare the antithesis in Gen_32:10 : “one staff” and “two bands.” In Israel the faith constituted the nationality, as well as the nationality the faith, as is shown by so many examples (Rahab, Ruth, the Gibeonites, etc.), and Israel had in its religion a great attractive power.
Exo_12:38. And a mixed multitude.—עֵרֶב רַב. Vulg.: vulgus promiscuum; Luther: viel Pöbelvolk, “a great rabble”—“In typical fulfillment of the promise, Gen_12:3, without doubt stimulated by the signs and wonders of the Lord in Egypt (comp. Exo_9:20; Exo_10:7; Exo_11:3) to seek their salvation with Israel, a great multitude of mixed people joined themselves to the departing Israelites; and, according to the governing idea of the Jewish commonwealth, they could not be repelled, although these people afterwards became a snare to them. Vid. Num_11:4, where they are called אֲסַפְסֻף, medley” (Keil). Literally, a collection. Comp. Deu_29:11.
Exo_12:39. Vid. Exo_12:34. It does not mean that, they had no time to leaven their dough, but that they had no time to prepare themselves other provisions besides. The deliverance came upon them like a storm; they were even thrust out of Egypt.
Exo_12:40. Vid. the Introduction, Keil II., p. 30. Knobel, p. 121.
Exo_12:41. On the self-same day.—Knobel says very strangely, that the meaning is that Jacob entered Egypt on the same day, the 14th of Abib. Keil understands the day before designated, Exo_12:11-14. We assume that “day” here denotes “time” in the more general sense.
Exo_12:42. Keil renders: night of preservation. Knobel: a festival. Both ideas are involved in שָׁמַר, and evidently the text aims to express the antithesis indicated in our translation [Lange renders: festliche Wacht, “festive vigil.”—TR.]
Exo_12:43-45. The ordinance of the Passover.—חֻקָּה, i q.חֹק, law, statute. As Israel now begins to become a people and a popular congregation, the main features of their legal constitution are at once defined. It all starts with the Passover as the religious communion of the people, for which now circumcision is prescribed as a prerequisite. As circumcision constitutes the incipient boundary-line and separation between Israel and the life of secular people, so the paschal communion is the characteristic feature of the completed separation. First, the congregation is instituted; then follows the preliminary institution of the priesthood in the sanctification of the first-born; then the first, trace of the fixed line of distinction, in the ordinance of the feast of unleavened bread; then the first provision for the permanent sacrificial service, in Jehovah’s claiming for Himself the first-born of beasts, Exo_13:12, while a distinction is at the same time made between clean and unclean beasts, Exo_12:13; and finally the intimation is made that the natural sacerdotal duty of the first born shall be redeemed and transferred to a positive priesthood. The circumstance that Israel thereby came into a new relation to foreigners, “that a crowd of strangers joined themselves to the departing Israelites” (Keil), can only be regarded as one of the occasions for that fixing of the first features of the law which was here quite in place.—No stranger.—What is said of the בֶּן־נֵכָר, or non-Israelite, in general, is more particularly said of the sojourner (תּוֹשָׁב) and of the hireling, day-laborer (שָׁכִיר). The latter, if not an Israelite, is a גֵּר who resides a longer or shorter time among the Israelites. Yet the exclusion is not absolute, except as regards the uncircumcised; every servant, on the other hand, who submits to circumcision (for no one could be circumcised by force, although circumcision was within the option of all) assumes the privileges and obligations of the communion. Thus, therefore, the distinction of classes, as related to the communion of the people of God, is here excluded.
Exo_12:46. In one house shall it be eaten.—A new enforcement of the law that the communion, as such, must be maintained. The significance of the words: “Thou shalt not carry forth aught of the flesh abroad,” the mediæval Church had little conception of.13
Exo_12:50-51. The next to the last verse declares that this became a fixed custom in Israel; and the last one recurs again to the identity of the festive day with the day of the deliverance of Israel from Egypt.
Exo_13:1. Sanctify unto me every first-born.—“The sanctification of the first-born is closely connected with the Passover. The Passover effects (?) the exemption of the first-born of Israel, and the exemption has as its aim their sanctification” (Keil). But the thing meant is sanctification in the narrower sense, the preparation of the sacerdotal order and of the offerings; for the general sanctification comprised the whole people. Here we have to do with sanctification for the specific service of Jehovah. It is assumed that the first-born are representatives and sureties of the whole race, and that therefore, without the intervention of grace and forbearance, the first-born of Israel also would have been slain. Accordingly, the phrase: “it is mine,” refers certainly not only to the fact that Jehovah created the first-born, as Kurtz maintains, but still more to the right of possession which this gracious favor establishes. Keil denies this. It refers, he says, according to Num_3:13; Num_8:17, to the fact that Jehovah, on the day when he slew the first-born of Egypt, sanctified the first-born of Israel, and therefore spared them. An ultra-Calvinistic disposition of things, which seems to ground the exemption on Jehovah’s caprice. While the sanctification cannot be dissociated from the exemption, as little can the exemption be dissociated from the creation. The election of Israel is indeed the prerequisite of the exemption of the Israelitish first-born; but this exemption again, as an act of grace, is a condition of the special sanctification of the first-born.
Exo_13:3. Remember this day. “In Exo_13:3-10, the ordinance respecting the seven days’ feast of unleavened bread (Exo_12:15-20), is made known by Moses to the people on the day of the exodus at the station Succoth” (Keil). We have already above (on Exo_12:8) pointed out the incorrectness of this view. It is all the more incorrect, if, with Keil and others, we find in the leaven a symbol of sinfulness. The leaven which the Jews had heretofore had was connected with the leaven of Egypt, and was thus fitted to serve as a symbol of the fact that they were connected with the sinfulness of Egypt, and that this connection must be broken off. If now they had not been, driven out so hastily, they would have had time to produce for themselves a pure and specifically Jewish leaven, and this perhaps seemed the more desirable thing, as the unleavened bread was not very palatable. But for this there was no time. With this understanding of the case, we render the last clause of Exo_13:3, “so that nothing leavened was eaten.” [This translation, however, is hardly possible.—Tr.].—The house of servants. Servants of private persons they were not, it is true, but all Egypt was made for them by Pharaoh one house of slaves.
Exo_13:4-5. The urgency in the enforcement of this feast is doubtless owing to the fact that there was no pleasure in eating the unleavened bread. Hence the festival is represented as chiefly a service rendered to God. The meals accompanying thank-offerings preserved the equilibrium.
Exo_13:6. On the seventh day. In the line of the feast-days the seventh day is specially mentioned as the festive termination; on it work ceased, and the people assembled together.
Exo_13:9. For a sign upon thy hand. According to Spencer, allusion is made to the heathen custom of branding marks on the forehead or hand of soldiers and slaves. Keil, referring to Deu_6:8; Deu_11:18, assumes that we are probably to understand bracelets or frontlets. But in the passages quoted a much more general inculcation of Moses’ words is meant. Inasmuch as the Jews were to observe several great festivals, it is not to be assumed that they were to be required to wear the signs only on the feast of unleavened bread; all the less, as the day was so definitely fixed. We therefore regard the expression both here and in Deuteronomy as symbolic, but suggested by a proverbial phrase borrowed from the nations of antiquity. Our language has a similar proverbial, but less elegant, expression. That the Pharisaic Jews afterwards actually made themselves such phylacteries grew out of their slavery to the letter of the law. See more in detail in Keil, II. p. 37.
Exo_13:12. Every first-born of beasts. First, the text recurs to the common statute respecting the first-born of men and beasts; hence: “all that openeth the womb.” According to Keil, the term הֶעֱבִיר, to set apart, offer, is used to point, a contrast to the Canaanitish custom of consecrating the first-born to Moloch; he quotes Lev_18:21. But the verb seems to express a more original and general separation of what is offered from what is not offered; or it means to let depart.—The males. With this matter, therefore, the female first-born have nothing to do. The first-born son is the head of the young house, the heir of the old house. As the heir of the old house he also assumes its guilt; as the head of the young house he must represent it. More particular specifications concerning the first-born male clean beast are given in Exo_22:29 (30), Deu_15:21.
Exo_13:13. The germ of the distinction between clean and unclean beasts. The substitution of a sheep or kid for the ass is a proof that the unclean beast signifies not the evil, but the profane, that which is not fitted to serve as a religious symbol.
Exo_13:14. When thy son asketh thee. Even in the theocracy the ceremonial worship is to be not a dumb one, repressing, or even suppressing, questions and instruction, but is to be spiritualized by questions and instruction.
Exo_13:15. All the first-born of my children. Keil opposes the view, very prevalent of old, that the sanctification of the first-born is to be derived from the destination of the first-born to be priests. But he afterwards (II., p. 36) himself brings forwards reasons which refute his own view, founded on that of Outram and Vitringa, especially by citing Numbers 3. Nothing can be clearer than Num_3:12.1
Exo_13:16. Also in reference to the phylacteries we hold to the symbolical interpretation of the Caraites in opposition to the literal one of the Talmudists; so Keil II., p. 37.
Footnotes:
[13][The reference is to the Corpus-Christi festival, characterized by the public processions which are held in honor of the host.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv37–38 The children of Israel journeyed from Rameses--now generally identified…
The children of Israel journeyed from Rameses--now generally identified with the ancient Heroopolis, and fixed at the modern Abu-Keisheid. This position agrees with the statement that the scene of the miraculous judgments against Pharaoh was "in the field of Zoan" [Psa 78:12, Psa 78:43]. And it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In journeying from Rameses to Palestine, there was a choice of two routes--the one along the shores of the Mediterranean to El-Arish, the other more circuitous round the head of the Red Sea and the desert of Sinai. The latter Moses was directed to take (Exo 13:17).
to Succoth--that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.
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six hundred thousand . . . men--It appears from Num 1:3 that the enumeration is of men above twenty years of age. Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.
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Daniel D. Whedon 1874 · Public Domain On vv37–39 THE EXODE, Exo_12:37-42.
THE EXODE, Exo_12:37-42.
37. From Rameses to Succoth — Probably not the treasure-city Rameses, or Raamses, mentioned Exo_1:11, but the district or province spoken of Gen_47:11, which is the same as Goshen, the border-land, of Egypt toward Palestine. From all parts of the province they started, the families and tribes gradually gathering, concentrating in and around Succoth at the end of the first day. The name Succoth, which signifies booths, indicates that this was a mere temporary caravan or military station, though it may possibly have been a town named from such a station. We are to think of the people as falling into the host with their flocks and herds for the first two days, when they rallied behind the pillar of cloud at Etham, “in the edge of the wilderness.” It seems most likely that their course for the first days lay along the Wady Tumeylat, which runs in an easterly direction towards the ancient bitter lakes. In this wady the Israelites were probably most thickly settled. From all parts of Rameses or Goshen there was a movement eastward through this rich valley in the heart of the province, along the line of the canal, which had the same general direction as the present Sweet-water Canal constructed by Lesseps. (See note on Goshen, Gen_48:6.) Although they are said to have started from Rameses, they did not get fairly beyond its limits till they passed Etham.
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Some, following Sicard, have supposed that the Israelites took the ancient caravan route from the Nile due east to the Red Sea, along the Wady et Tih, which is shut in on the north and south by mountain ranges, and terminates in the broad plain of Baideah on the Gulf of Suez. The northern range is broken by a branch valley, twenty-three miles from the Nile, where is the only fountain in the wady, and it ends in the promontory of Ras Attah-kah, which stretches into the Gulf, twelve miles below Suez. (See map of Goshen.) But the northern route above described much better fits the requirements of the text.
Six hundred thousand — This is given as the round number; by the census taken the next year in the wilderness of Sinai the actual number was six hundred and three thousand five hundred and fifty. Num_2:32. See further in Concluding Note.
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The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv37–39 37. journeyed] lit. plucked up (viz. tent-pegs), a metaphor…
37. journeyed] lit. plucked up (viz. tent-pegs), a metaphor from breaking up camp. So regularly, as Exo_13:20, Exo_16:1, &c.
Ra‘meses] Very possibly (p. 4) Tell er-Reṭâbeh, 10 m. W. of Succoth.
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Succoth] No doubt the Eg. Thke, with the determinative of a foreign place, prob. (Griffith) a foreign name, the sing. of Succoth, ‘Booths,’ and to be read Thukke. Thukke is often mentioned in inscriptions found at Tell el-Maskhuta (= Pithom: see on Exo_1:11); and seems to have been both a name of Pithom itself, the capital of the nome (so in these inscriptions, and in the geographical lists), and also to have denoted the region surrounding Pithom (so in the Anastasi papyri, dating from Dyn. 19., in which it has moreover the determinative of a borderland inhabited by foreigners): see Naville, Pithom, ed. 4, pp. 6, 7b; cf. W. Max Müller, EB. ii. 1436, and s.v. Pithom. Indeed Dillm. (on Exo_14:2) had already, before Naville’s discoveries, pointed out that this was the situation required for Succoth.
six hundred thousand] The same number is given in Num_11:21 (also J). If it stood alone, it might be understood as a round number, current traditionally, for a very high figure: but P commits himself to details, giving the numbers of the various tribes, the whole number being, at the first census in the wilderness (Num_1:46), 603, 550 males above 20 years old, besides 22,000 Levites above one month old, or 8580 between 30 and 50 years old (Num_3:39; Num_4:48). 600,000 men implies a total, including women and children, of at least 2,000,000 souls. These numbers are incredible: they are not consistent either with the limits of Goshen,1[132] or (as has been most recently shewn by Petrie, Researches in Sinai, 1907, pp. 206–8) with the number that could be maintained in the Sinaitic Peninsula (similarly Di. Numbers, p. 6)2[133]: the details given by P are, moreover, inconsistent and impossible in themselves (see G.B. Gray, Numbers, pp. 12–15). The figures do not come to us from eye-witnesses; and tradition, in the course of years, greatly exaggerated the numbers of the Israelites at the Exodus.
[132] So Sayce, EHH. 212.
[133] Petrie’s own solution of the difficulty (that ’eleph in the lists in Numbers has been understood wrongly in the sense of ‘thousand’ instead of in that of ‘family’) is improbable in itself (’eleph itself meaning ‘clan’ rather than ‘family,’ and even in that sense being very rare, and never occurring in statistical lists), besides leaving many passages unexplained. See also McNeile, p. 75; and Numbers (Camb. Bible), p. 7f.
children] Heb. ṭaph, lit. those taking short, tripping steps, here including women, as Exo_10:10; Exo_10:24 al.
37–42. The departure from Egypt.
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv37–39 (37) From Rameses to Succoth.—The difference between the Raamses…
(37) From Rameses to Succoth.—The difference between the Raamses of Exo_1:11 and the Rameses of this passage is merely one of “pointing;” nor is there the least ground for supposing that a different place is intended. Pi-Ramesu was the main capital of the kings of the nineteenth dynasty, having superseded Tanis, of which it was a suburb. (See Note on Exo_1:11.) Succoth has been identified by Dr. Brugsch with an Egyptian town called Thukot; but it is probably a Semitic word, signifying “tents” or “booths.” The district south-east of Tanis is one in which clusters of “booths” have been at all times common. Some one of these—situated, perhaps, near the modern Tel-Dafneh, fifteen miles south-east of Tanis—was the first halt of the Israelites.
THE DEPARTURE OF ISRAEL, THEIR NUMBERS, AND THE TIME OF THE EGYPTIAN SOJOURN.
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(37-41) The two principal statements of this passage are—(1) that the sojourn of the Israelites in Egypt lasted four hundred and thirty years; and (2) that at the time of the departure the number of the “men” (gëbârim) was six hundred thousand. This latter statement is evidently a rough one, but it is confirmed, and even enlarged, by the more accurate estimate of Numbers 1, 2, which goes into particulars with respect to the several tribes, and makes the exact amount of the adult male population, exclusive of the Levites, to be 625,540 (Num_2:32). It would follow that the nation, at the time of its departure, was one of above two millions of souls.
Two difficulties are raised with respect to this estimate:—(1) Could the Israelites possibly have increased during their sojourn in Egypt from the “seventy souls” who went down with Jacob to two millions? (2) Is it conceivable that such a multitude, with their flocks and herds, could have quitted Egypt on one day, and marched in a body through the narrow wadys of the Sinaitic region to the plain in front of Sinai? Could even that plain have contained them? With regard to the first point, before it can be decided we must ascertain what are the exact data. What is to be taken as the original number of those who “went down into Egypt?” what as the duration of the sojourn? It has been already shown (see the comment on Exo_1:5) that the descendants of Jacob who entered Egypt were probably a hundred and thirty-two rather than seventy; that they were accompanied by their wives and husbands; that they took with them also their “households,” which were very numerous (see Note on Gen_17:13); and that the entire number is fairly estimated at “several thousands.” Let us then place it at 3,000.
The duration of the sojourn in Egypt, stated in the Hebrew text at 430 years, is reduced by the LXX. and Samaritan Versions to half the time: i.e., to 215 years. If we accept Mr. Malthus’s statement, that in the absence of artificial checks population will double itself every twenty years, we shall find that 3,000 persons might, in the space of two centuries, increase to above 3,000,000; so that even the 215 years of the Greek and Samaritan Versions would admit of such a multiplication as that required. But as there is no sufficient reason for preferring the Versions to the Original, or the period of 215 to that of 430 years, we are entitled to regard the latter term as the real duration of the sojourn, in which case a doubling of the population every forty-five years would have produced the result indicated. Such a result under the circumstances, in the rich soil of Egypt, in the extensive territory granted to the Israelites, and with God’s special blessing on the people, is in no way surprising.
The difficulty of handling so vast a body, and marching them from Goshen to the Red Sea, and from the Red Sea to Sinai, remains, and, no doubt, is considerable. But we must remember that as far as Marah the country was perfectly open, and allowed of any extension of the line of march on either flank. After this, the wadys were entered, and the real difficulties of the journey began. Probably the host spread itself out, and proceeded to the rendezvous in front of the Ras Sufsafeh by several routes, of which Moses traces only the one which he himself followed. The plain Er-Rahah, according to the calculations of the best engineers, would have contained the entire multitude; but it is unnecessary to suppose that all were at any one time present in it. The whole Sinaitic district was probably occupied by the flocks and herds, and the herdsmen who tended them. Many of the tents may have been pitched in the Wady-ed-Deir and the Seil Leja. All that the narrative requires is that the main body of the people should have been encamped in front of Sinai, have heard the Decalogue delivered, and consented to the covenant.
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The Pulpit Commentary 1880 · Public Domain On vv37–39 Vers. 37-39. THE DEPARTURE. There are, no doubts, great…
Vers. 37-39. THE DEPARTURE. There are, no doubts, great difficulties in conceiving the departure on one day, from one place, of "six hundred thousand that were men, beside children." The difficulty is increased when we find (from Num_1:3-43) that by "men" is meant males above twenty years of age. The entire body of Israelites is thus raised from over half a million to over two millions. The whole narrative, however, supposes some such number; and it is accepted by the best critics, as Ewald, Kalisch, Kurtz, Canon Cook, and others. As these two millions must have lived dispersed over a considerable space, and there could have been no advantage in their all assembling at Rameses (Tunis), we are probably to suppose the main body with Moses and Aaron to have stared from that place, while the others, obeying orders previously given, started from all parts of Goshen, and converged upon Succoth, which was the first rendezvous. Each body of travellers was accompanied by its flocks and herds, and followed by a number of slaves, dependants, and sympathisers not of Hebrew birth (ver. 38), which still further enlarged their numbers. The extremely open character of the country, and the firmness of the soil at the time of year, would facilitate the journey. There was no marching along roads, which indeed did not exist. Each company could spread itself out at its pleasure, and go its own pace. All knew the point of meeting, and marched towards it, in converging lines, there being no obstacle to hinder them. Arrived in the vicinity of Succoth, they could bivouac without hurt, in that fine climate, in the open air.
From Rameses. It has been doubted whether this "Rameses" is the same place as the "Raamses" of Exo_1:11. But the doubt scarcely seems to be reasonable. The two words differ only in the pointing. Brugsch has clearly shown that Rameses (Pa-Ramesu) was a town newly built in the reign of Rameses II, partly erected by himself, in the immediate vicinity of the old city of Tanis or Zoan. It was the favourite capital of both Rameses II and Menephthah. (See Brugsch, Hist. of Egypt, vol. 2. pp. 96 and 128.) Succoth. The meaning of the word "Succoth" is "booths." Mr. Greville Chester tells us that "huts made of reeds" are common at the present day in the tract south-east of Tunis, and suggests that the Succoth here mentioned may have been at Salahiyeh, fifteen miles due south of Tunis. Tel-Defneh, at the same distance to the south-east, is perhaps a more probable site. Six hundred thousand. See the Introductory paragraph. At the time of the numbering recorded in Numbers 1., the males above twenty years of age were 625, 550. Beside children. Rather, "beside families." The word used includes all the women, and the children under twenty.
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HOMILETICS.
Vers. 37-38. In the departure of the Israelites from Egypt, after they had received permission to set out, two things are principally remarkable:
1. All were of one mind none hung back;
2. A mixed multitude cast in their lot with them, elected to accompanythem, and resolved to share their fortunes. The first of these two facts shows
I THAT IN TIMES OF EXCITEMENT, UNDER DIVINE GUIDANCE, A WHOLE NATION WILL ACT AS ONE MAN. Critical times are favourable to the formation of a national spirit. Let a powerful invader threaten a people, and differences are at once forgotten, quarrels made up, party spirit held in abeyance. All unite with equal zeal against the common enemy. Or again, let any wave of strong feeling come upon a people, desire of unity, or of freedom, or of taking part in a great enterprise, like the crusades, and much the same unanimity prevails. Such a spirit is found among the Jew-s who returned from the captivity with Zerubbabel, when in the seventh month they "gathered themselves together to Jerusalem as one, (Ezr_3:1) to set up the altar of burnt offerings. Such a spirit appears again in the time of Nehemiah, when all the people with one accord kept a solemn fast on the 24th of Tisri, (Neh_9:1) and then "sealed to the covenant". (Neh_10:1-29) But it was not very frequently exhibited. When proclamation was made by Cyrus the Great that all Israelites who chose might quit his dominions and "go up to Jerusalem and build the house of the Lord", (Ezr_1:3) it was only a portion of the nation, "whose spirit God had raised," that went forth. But now the whole people was of one mind. Braced by the severe discipline of suffering, their spirits raised their whole moral tone exalted by the long series of signs and wonders which they had witnessed, encouraged by the Divine promise of a "land flowing with milk and honey," and confident in the leadership of Moses, they all arose "as one man," left their abodes, their lands, their farming implements, their utensils, their furniture, and started for the rendezvous of Succoth. Such waves of popular feeling have been known from time to time, but scarcely to this extent. When Oubacha started on Jan. 5, 1771, with 70, 000 families of Calmucks (420, 000 persons) from the banks of the Volga for China, 15, 000 families remained behind (De Hell, Travels in the Steppes, p. 227). But God now inspired the whole Israelite nation with one unanimous feeling; and all left Egypt together. The other fact shows
II THAT THE ENTHUSIASM OF A UNITED NATION IS CONTAGIOUS, AND EXCITES OTHERS BEYOND ITS LIMITS TO FOLLOW ITS EXAMPLE. The contagious character of a revolutionary spirit has often been noticed. Even the war spirit, when strongly felt, is apt to be contagious, and to overleap national boundaries. Here we see that a righteous enthusiasm will also, on some occasions, catch hold of those seemingly beyond its range, who are in contact with it, and sweep such alien elements into its vortex. The "mixed multitude" who joined the Israelites had none of the reasonable grounds for hoping to better their condition that the Israelites had; but they entertained nevertheless expectations of, somehow or other, sharing in their advantages. They may have contained,
1. Some native Egyptians, connected with the Hebrews by marriage, forthe example of Joseph is likely to have been followed;
2. Some slaves anxious for freedom;
3. Some members of oppressed races, held to labour in Egypt, as theIsraelites had been. The later facts of the history show
III THAT NEITHER OF THESE TWO FORMS OF ENTHUSIASM IS TO BE RELIED UPON AS PERMANENT. The enthusiasm of Israel cooled wonderfully when they found themselves shut in between the host of Pharaoh and the Red Sea. (Exo_14:10-12) It was revived by the safe passage through the sea, but faded again rapidly under the toils and the monotony of the wilderness. Nor was that of the "mixed multitude" more lasting. They appear to have been the first to grow sick of the continual manna, and to have "lusted" after the rich and varied diet of. (Num_11:4) The Israelites were seduced by them into similar misconduct; and the quails, and the plague which followed the quails (ib. 31-33), were the consequence. Enthusiasm is a thing with which we cannot dispense; as a motive force for initiating a great movement, it is invaluable; but we must not trust to it for the accomplishment of anything which requires long and sustained effort. It is an abnormal and excessive stir of feeling, which must be followed by re-action. As it dies away, we must seek to supply its place by the ever increasing force of habit, which may be depended on for continuance.
HOMILIES BY J. ORR Vers. 37-40. The exodus as a fact in history.
The exodus from Egypt lay at the foundation of the national life of Israel. It appears in the history as a supernatural work of God. The subsequent legislation assumes it to have possessed this character. The bond of covenant declared to exist between the people and Jehovah had its ground in the same transaction. They were God"s people, and were bound to adhere to him, and to obey his laws, because he had so marvellously redeemed them. Every motive and appeal in the later books is drawn from the assumed truth of the events related here, and of those which happened afterwards in the wilderness. Obviously, therefore, the history of Israel presupposes the truth of this history; while if the narrative of the exodus, as here recorded, is admitted to be true, we are in immediate contact with supernatural facts of the most stupendous order. We do not mean to discuss the question in detail, but the following points may be indicated as suitable for popular treatment.
I OBJECTIONS. We touch only on that which relates to the number of the people (ver. 37). The difficulty here is two-fold.
1. To account for the growth of the nation of Israel from seventy personsto over 2, 000, 000 in the space of time allowed for that increase. On this see the exposition. The difficulty is not serious
(1) if we take the plain wording of the history, and admit that the sojourn in Egypt lasted 430 years (ver. 40);
(2) if we do the narrative the justice of allowing it to remain consistent with itself, the increase, on its own showing, being exceptional and marvellous. (Exo_1:7, Exo_1:14, Exo_1:20)
(3) If we admit that the descendants of the households which doubtless accompanied Jacob into Egypt, are included in the numbers. But this supposition, however probable in itself, is really not necessary to vindicate the numbers. The truth is, that granting a highly exceptional rate of increase, with 430 years to increase in, the numbers, as will be seen on calculation, appear small, rather than too great. They certainly could not have been much less than the history makes them. The problem is quite soluble even on the hypothesis of the shorter reckoning, in favour of which there is not a little to be said (see Birk"s "Exodus of Israel").
2. To account for the possibility of so vast a multitude, including womenand children, with flocks and herds, effecting an exodus in a single night (and day). The feat in question is certainly unparalleled in history. Even granting what the narrative (as against Colenso) makes perfectly clear, that the Israelites were in a state of tolerably complete organisation, had ample warning to prepare for starting on that particular night, and had for months been on the tip-toe of expectation, as plague after plague descended on Egypt, it is still an event so stupendous as to be difficult of realisation. The narrative itself, however, does not fail to represent it as very extraordinary. And in pronouncing on its possibility, there are several circumstances not always, perhaps, sufficiently taken into account. Justice is not always done
(1) to the perfectly superhuman efforts a nation can sometimes make in a great crisis of its history. Even an individual, at a time when feeling is highly strained, is capable of efforts and achievements, which, to read of them in cold blood, we might judge to be impossible.
(2) To the order and discipline of which masses of people become capable when called to face an emergency on which they feel that existence itself depends. The picture sometimes drawn of a disorderly rabble pouring out of Egypt has no foundation in the history, and is false to psychology and experience. The narratives of shipwrecks (the Kent, the London, etc.), show us what crowds are capable of in the way of order and discipline, even with certain death staring them in the face. When a people, under the influence of one great overmastering idea, are called upon to execute difficult movements, or to unite their efforts towards one great end, it is incredible what they can accomplish. The feeling of solidarity takes possession of them. They are of one heart and soul. The mass moves and works as if one mind possessed it, as if it were a machine. Orders are obeyed with promptitude; movements are executed with rapidity and regularity; men are lifted for the time out of their littlenesses, and display a spirit of willingness, of helpfulness, and of self-sacrifice truly wonderful. All these conditions were present on the night of the exodus: the result was what might have been anticipated the people were brought out with wonderful rapidity, and in regular order; "they went up harnessed in a rank". (Exo_13:18)
(3) We must add to these considerations, the singularly exalted state of the religious consciousness in the companies of the Israelites. Everything in their position combined to awe and solemnize them; to fill them with an overmastering consciousness of the Divine presence; to inspire them with boundless and grateful joy, yet a joy tempered with the awful sense of death, as forced upon them by the destruction of the first-born, and the lamentations of the bereaved Egyptians. This also would exercise a powerful and steadying influence upon their thoughts and behaviour, and would aid them in taking their measures with decision and speed.
II PROOFS. Those who pile up the difficulties of the Bible seldom do justice to the difficulties on the other side. We have to ask
1. Is it not absurd to say that so extraordinary an event as, in any case, thisexodus of Israel from Egypt must be admitted to have been, happened in the full light of the most powerful civilisation of ancient times, while yet the people who came out did not know, or could not remember, or could ever possibly forget how it happened? (Cf. ver. 42.) The Israelites themselves did not believe that they did not know. They had but one story to give of it the story that rings down in their psalms to latest generations the same story which, with minute circumstantial detail, is embodied in these chapters.
2. If this is not how the children of Israel got out of Egypt, will the criticshow us how they did get out? It is admitted on all hands that they were once in; that they were in bondage; that Egypt was at that time ruled by one or other of its most powerful monarchs; that they came out; yet did not come out by war, but peaceably. How then did they make their way out? If the whole history was different from that of which we have a record, how came it that no echo of it was preserved in Israel, and that this sober and matter-of-fact relation has come to take its place?
3. There is the institution of the Passover a contemporary memorial. Wehave already expressed our belief that this ordinance was of a kind which could not have been set up at a time later than the events professedly commemorated by it. Glance at the alternative hypothesis. The basis of the institution, we are asked to believe, was an ancient spring festival, on which were grafted by degrees, as the tradition formed, the rites and ideas of a later age. This hypothesis, however, is not only unproved, but violates every law of historical probability. It must in any case be admitted
(1) that the exodus took place at the time of the alleged agricultural festival.
(2) That the festival thereafter assumed a new character, and was observed, in addition to its agricultural reference, as a memorial of the escape from Egypt.
(3) That the use of unleavened bread in connection with it had reference to the haste of the flight.
(4) Further, that an essential part of this festival was the offering of a sacrifice.
(5) That, being at bottom a spring festival, it must have been observed, with but few interruptions, all down the later history of Israel. But if so much is admitted, we seem driven to admit more. For it is undeniable that the festival, as observed among the Jews, was connected most especially of all with the fact of a great judgment, which was believed to have fallen on Egypt on the night of the exodus, and from which the Israelites had been mercifully delivered by the sprinkling of the lamb"s blood upon the doorposts; a memorial of which was preserved in the name (Pass-over). "The relation to the natural year expressed in the Passover, was less marked than that in Pentecost or Tabernacles, while its historical import is deeper and more pointed. That part of its ceremonies which has a direct agricultural reference the offering of the omer holds a very subordinate place." (Dict. of the Bible.) It is for the sceptic, therefore, to explain how that which enters into the inmost meaning and heart of the observance, could possibly have been engrafted on it as an accident at a later period yet a period not later than accords with the ritual prescribed in these very ancient written laws: how, moreover, the people could not only be persuaded to accept this new reading of an old familiar ordinance, but to believe that they had never known any other: that this had been the meaning and ritual of the ordinance from the beginning.
4. We have not as yet alluded to the Pentateuch, but of course the fact isnot to be overlooked that the work before us claims to be historical; that it was probably written wholly or in large part by Moses himself; and that in style, circumstantially, vividness of narration, and minute accuracy of reference, it bears all the marks of a true and contemporary history. J.O.
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 v37 Journeyed from Rameses.
Exo_12:37-39
Journeyed from Rameses.
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The setting forth of the Israelites from Egypt
1. The sons of Israel, or Church of God, are in a moving state below.
2. From countries and cities with habitations, God leads His people sometimes to pitch in booths.
3. The number of the seed of Gods visible Church is great and multiplied according to His word.
4. Men, women, and children, God numbers with His Church or Israel (Exo_12:37).
5. Providence so ordering, all sorts of people may join themselves to Gods Church, though not in truth.
6. Gods Word fails not in giving His Church great substance when He seeth it good (verse 88).
7. Liberty from Egypt is Israels good portion with unleavened cakes.
8. Sufficiency and contentation God giveth His people in their straits.
9. In working liberty for His Church, God may put them upon some hardship. 10. God sometimes prevents the providence of His Church for themselves, that He may provide for them (Exo_12:39). (G. Hughes, B. D.)
A mixed multitude went up also.--
The nominal followers of the Christian Church; the motives by which they are actuated, and the perplexities by which they are tested
I. The motives by which the nominal adherents of the Christian church are animated.
1. They are acquainted and impressed with the history of the Church, and hence are induced to follow it.
2. They have an inner conviction that the Church is right, and hence they are sometimes led to follow it.
3. They are associated by family ties with those who are real members of the Christian Church, and hence they are induced to follow it.
4. They are troubled by ideas of the retributive providence of God, and so are induced to seek shelter in the Church.
5. They have an idea that it is socially correct to be allied to the Church, and therefore are induced to follow it.
6. They always follow the multitude.
II. The perplexities by which the nominal adherents of the Christian church are tested. We read elsewhere that the mixed multitude that was among the Israelites fell a lusting (Num_11:4). Their unhallowed desires were not gratified. Their deliverance had not been so glorious as they had imagined. Trial was before them, and they rebelled against the first privations of the wilderness. And so it is, nominal members of the Christian Church are soon tested, and they often yield to the trying conditions of the pilgrim Church life.
1. The nominal members of the Church are tested by the outward circumstances of the Church.
2. They are tested by the pilgrim difficulties of the Church.
3. They are tested by the pilgrim requirements of the Church. (J. S. Exell, M. A.)
The character and conduct of the mixed multitude
I. The character of this mixed multitude. Some, perhaps, were mere idolaters; others had outwardly renounced their superstitions. Some might be connected in marriage with the sons or daughters of Israel; for such are mentioned: and some, perhaps, were a thoughtless rabble, whom curiosity had called from their homes, that they might go three days journey with the people, to sacrifice to the Lord in the wilderness.
1. With such a view of the mixed multitude, we may reasonably imagine that they had a very imperfect knowledge of the God of Israel.
2. This mixed multitude had been induced to follow Israel, probably because they had seen the miraculous interpositions of God in behalf of His people, and wished to partake of them.
3. Others, again, had probably accompanied the Israelites in unreflecting carelessness, without anticipating the difficulties and trials before them.
4. The mixed multitude seem never to have entirely united themselves to the community of Israel.
II. Their conduct in the hour of temptation. The passage in the book of Numbers informs us that they fell a lusting. We know not the peculiar nature of the trials to which they were exposed; but we find them soon yielding to the power of temptation, and the love of sin.
1. They speedily became discontented with their condition.
2. The inspired penman speaks no more of this mixed multitude; and therefore we are justified in supposing that they who escaped the fire of the Lord, quitted the camp of Israel, and returned to Egypt. In that mixed multitude which throng around the Church of the living God, and profess communion with it, there are, I fear, not a few who sin after the similitude of the transgression committed in the wilderness. (C. H. Spurgeon.)
Lessons
I. That profession is not necessarily true religion.
II. That trials are necessary proof of faith and love.
III. That evil communications corrupt good manners. (R. P. Buddicom.)
The mixed multitude
I. The emissaries of Satan. In all ages there have been these corrupters of the truth in the Church, who have bred schisms of all kinds, creeping into houses, and leading captive silly women; and, as they have gained power and position, becoming more bold in the propagandism of error, both in doctrine and form.
II. The hypocrites. Worldly men come into the Church for the purpose of making gain of godliness, and using religion as a cloak of covetousness. I remember very well, when I was a young man, going away from home into a newer part of our country with a view of making my fortune. I was advised by a respectable business man to connect myself with the most popular church in the town, as a means of getting on, and securing the recognition-and help of the best people. Soon after I became a pastor, I overheard a merchant talking to a young man, and endeavouring to persuade him to join the church; he used as an argument the fact that when he cams to that village a young man, that was the first thing he had done; and he affirmed that it was the best stroke of business he had ever done. He attributed his success in life to that fact. And no doubt the hypocrite was right. Verily he had his reward.
III. The formalists. By these I mean those who are more or less apprehensive of the future, and somewhat troubled about their sins, and who take to the formalism of Christianity as a means of security against the possible dangers of another world. They know nothing of Christ and His salvation; are strangers to conversion and regeneration: but seize upon the forms and ceremonies of religion as being all that is needful. Among this number may be classed a vast number who have fled for refuge to the Church in serious earnest, but who are at best the merest parasites, or semi-parisites. They have no life in themselves, but are clinging to persons or things from whom or from which they fancy they can draw lifo for themselves. Poor souls! did they only flee to Christ, and be joined to Him, they would indeed be saved; but, as it now is, they are mere Egyptians who are in the midst of the camp of Israel without the mark or sign of blood upon them.
IV. The self-deceived. (G. F. Pentecost, D. D.)
Mixed multitudes
People looking on will judge everything according to their own quality. You cannot get bad people to form good judgments. You cannot persuade good people to form mean and contemptible judgments. Let us suppose Moses and Aaron at the head of this great throng. Criticism would thus speak respecting the multitude: They must be better than they seem, or they would not follow the leadership of such men as Moses and Aaron; it is a very motley crowd, but it must be substantially good at heart, because look at the leadership which it has chosen. Or criticism might speak thus: Moses and Aaron cannot be much after all, or they would not allow this rag-tag-and-bob-tail following. Thus criticism, I repeat, is determined by quality. In the one case the multitudes get the benefit of the moral elevation of their leaders; in the other case the leaders come in for depreciation because of the motley character of their followers. Blessed be heaven, the Judge is just who shall judge us all. We shall not be left at the disposal of imperfect and selfish criticism. A crowd, even in church, is not to be judged indiscriminately or pronounced upon in some rough generalization. The crowd is mixed. Men are not all in church for the same reason. Men are not all in church through the same motives. Some are in church who do not want to be there; they have a purpose to serve: some are there on account of mere curiosity. Others are in church to pray, to confess their life-sins, and seek the pity of God as expressed in pardon at the foot of the saving Cross. Outside criticism would thus judge us differently. Whilst we say this about the outward church, the great surging crowd that may be within the hallowed walls, we could say practically the same thing about the inner church. Even the inner church, gathered around the sacramental board, is a mixed multitude. For example, look at the difference of spiritual attainment. There is the veteran who knows his Bible almost by heart, and here is the little learner spelling out its earliest words. Have they a right to be in the same church? Their right is not in their attainments, but in their desire. But this makes church life very difficult to conduct: very difficult for the pastor and teacher, very difficult for the constituent members themselves. One can go at a great pace; another can only crawl. What is to be done when there is such a diversity of power? Then look at what a mixture of disposition there is even in the inner church. We are not all of one quality. Some men are born generous; other men are born misers. It is easy for some men to pray; other men have to scourge themselves to their knees. Look at the difference of faculty for work you find in the church. One man will do anything for you in the way of music. He likes it; it would be a burden to him not to do it. Thank God for such service! Another man will work in the Sunday school. He loves children; their presence makes him young; he can never be old so long as he sees the light of little faces. Every man is himself a mixed multitude. That is the philosophy. Have you ever gone far enough in the task of self-analysis to find out how many men you, the individual man, really are? You are self-inconsistent; you are not the same man at night you were in the morning; whatever you do, you do in a mixed way. It is human nature that is the mixed multitude. We know that we have motives; we have never seen them, but we have felt them; we know of a verity that we never do anything with a pure, simple, direct, frank motive. Sometimes the motive is as a whole good, with just one tittle taint in the middle of it. Sometimes the motive is predominantly bad, with just one little speck of white on the outside or on the left hand. So are we. It is the same way with our thoughts. We are not always impious. Sometimes even the unbeliever feels as though he could believe if one beam could be added to the light which already showers its glory upon his life. Sometimes the believer feels as if he had been misled, as if he were following some aerial sprite, some shadowy spectral nothing. At what point is he to be judged? God will judge him at his best. God accepts our prayers in their bloom. Do not, therefore, condemn yourselves because sometimes you are in moods that really distress the very soul; on the other hand, do not flatter yourselves and commit yourselves to the seduction that ends in utterest failure of life. What is the great work which the gospel has to do in the soul in relation to all this mixture of motive and thought? It has to take out all the bad and throw it away. Come, thou Holy Ghost, and take out of our hearts the selfish motive, the misers greed, the debasing thought, the little, mean, contemptible purpose; tear it up, burn it in unquenchable fire. When a man can so pray he has a seed hope that one day he shall be self-unanimous. Blessed will be the realization of self-unanimity. (J. Parker, D. D.)
Hangers-on
The remora, instead of swimming far by its own exertions, greatly prefers being transported from place to place on ships bottoms, or even the bodies of sharks. When one of the sharks to which a remora is clinging is caught by a hook, and is pulled out of the water, the little parasite is shrewd in its own interest, for it drops off and makes for the bottom of the ship. As long as a ship remains within the tropics, numbers of remorse cling to its bottom, whether that be coppered or not, whence they dart off occasionally to pick up any morsels of greasy or farinaceous matter that may be thrown overboard, retiring again rapidly to their anchorage. These hangers-on resemble our social ones in the following particulars: they like travelling about; they do not care what they attach themselves to so long as it suits their purpose for the time; they will not get along by their own exertions if they can find others to carry them; they are sharp in their own interests, and know quite well when to desert a supporter; and they are ready to avail themselves of discarded or accidental ailment. (Scientific Illustrations.)
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 v37 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_12:37-39
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_12:37-39
THE NOMINAL FOLLOWERS OF THE CHRISTIAN CHURCH; THE MOTIVES BY WHICH THEY ARE ACTUATED, AND THE PERPLEXITIES BY WHICH THEY ARE TESTED
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The children of Israel are now going out of Egypt, the land of bondage, freed by the remarkable interposition of Heaven. They were allowed to leave openly, being even thrust out by Pharaoh. They had not to go out by stealth. God does not encourage craft in His people; He renders it unnecessary, as He will give them an open freedom in due time—a freedom which their enemies shall witness, but not be Competent to hinder. The Israelites went out on foot. They did not go out of bondage in chariots, conveyed easily by welcome method. They had to go out as pilgrims. The early experiences of the soul in freedom are sometimes hard and trying. The Church is often footsore in its pilgrimage through this life; but it is sustained by the thought of liberty on which it is entering yet more and more. The Israelites went out in great numbers. When we remember that only seventy persons went down into Egypt, we may well be astonished that in about 215 years so great a multitude should go out. Dean Alford computes the number to be 2,400,000 in all. Nor would this be a miraculous increase during seven generations. God can multiply His Church in bondage, and the Church of seventy shall become innumerable. The little one becomes a great nation. No weapon formed against the Church can prosper. The Israelites went out from Egypt early in the morning. The destruction of the first-born of the Egyptians occurred at midnight, then the Israelites were commanded to depart from bondage. It would take some time to make known to them the tidings of Pharaoh, to collect them into one vast host, and to be ready for so great a journey. And when the soul leaves the bondage of sin, it is morning, the night is far spent, and the full shining of the Sun of Righteousness is at hand. Morning joys come upon the freed soul. The Israelites went out from Egypt followed by a mixed multitude. In this multitude were to be found heathens who were deeply impressed by the wonderful works of Jehovah as seen in the history of Israel, many who were tired of the despotic rule of Pharaoh, and many more who were animated by curiosity, and who desired to see to what end this vast nation would be led; and no doubt many families who had intermarried with Israel would follow their relatives, animated by mingled feelings of love and sorrow. We have in the allegiance of this mixed multitude to Israel a type of the manner in which many ally themselves to the Christian Church.
I. The motives by which the nominal adherents of the Christian Church are animated. That there are many nominal adherents to the Christian Church is beyond all doubt or question. There is a mixed multitude following the Church in its earthly pilgrimage. These join in the external services of the Church. They aid the financial enterprises of the Church, and they swell the numbers of the Church, but they are not of the true and spiritual Israel, and very soon grow weary even of a nominal adherence to the Church of Christ. Let us look at the motives by which they are actuated in thus following the Church.
1. They are acquainted and impressed with the history of the Church, and hence are induced to follow it. This mixed multitude was acquainted with the history of the Israelites, with their degrading bondage, and with the marvellous interposition of God on their behalf. They had seen the miracles that had been wrought in order to secure the freedom of the enslaved people; they were inspired with reverence of soul, and thought it well to be associated with a people so highly favoured. Hence they followed Israel on their journey. And so men join the Church. They have read the history of the Church of Christ, they have been instructed in the power of the great God who defends the good, and they think it a grand and profitable thing to be associated with those people whose God is the Lord. They follow the Church more for its history and temporal success, than because it is a glorious privilege and duty to be pure in heart, and to be spiritually united to those of kindred moral aims and sentiments.
2. They have an inner conviction that the Church is right, and hence they are sometimes led to follow it. No doubt there were amongst this mixed multitude those who had a deep insight into the life and history of Israel; they had received instruction and convictions in reference to Jehovah which now were potent within them, and which led them to follow the Israelites in this exodus. And there are men who ally themselves to the Christian Church after this fashion. They are rightly instructed in the doctrines of Christianity, they have received convictions and impressions in reference to the claims of God upon the worship of the soul, which they find it difficult to dismiss; and hence, to quiet conscience, they give a nominal adherence to the Christian Church. This is the way of many. They lack the one thing, hence they lack all.
3. They are associated by family ties with those who are real members of the Christian Church, and hence they are induced to follow it. There can be no doubt but that the Israelites had intermarried with Egyptian families, and now that they are departing, many relationships would be severed, and many intimate friendships; and perhaps some would even prefer to accompany their loved ones as far as they could on their march of freedom. This was well. It is well to follow our relatives when they are engaged in the enterprises of the Church; but we should follow then in right motive and spirit. Natural affection is not the true basis of Church life, but true love to God in Christ Jesus. There are multitudes in the Church to-day who are there from no other motive than because their parents are. The son goes to church because his father goes, and not from any intelligent conviction of duty, or from any desire to pay homage to the Eternal Father.
4. They are troubled by ideas of the retributive providence of God, and so are induced to seek shelter in the Church. No doubt many who were now numbered amongst this mixed multitude had seen the devastation wrought in Egypt by the retributive judgments of Heaven, and so were induced to follow the Israelites, lest further destruction should come upon their native land. And men in these days have been instructed in reference to the retributive providences of God, and are anxious to avert them or to seek a refuge from them, and so they yield a nominal allegiance to the Christian Church, hoping thereby to share the safety of the good.
5. They have an idea that it is socially correct to be allied to the Church, and therefore are induced to follow it. True, this idea would hardly enter into the minds of the Egyptians. They would not imagine that they were to gain in social status by going out into the wilderness with these liberated slaves. Here is the contrast. In our own time the Church occupies more lofty station and is in greater popular esteem, and many imagine that they gather dignity and reputation from resting under its shadow. They consider a man an infidel or of bad moral reputation who is connected with no Christian Church; and hence men join to win social respect.
6. They always follow the multitude. No doubt many followed the Israelites simply because there was a great crowd going out of Egypt. There are some people who will always follow a crowd, without being able to give any adequate reason for so doing; and so when men see the crowd going to the Christian Church, they join without knowing why!
II. The perplexities by which the nominal adherents of the Christian Church are tested. We read elsewhere that “the mixed multitude that was among the Israelites fell a lusting” (Num_11:4). Their unhallowed desires were not gratified. Their deliverance had not been so glorious as they had imagined. Trial was before them, and they rebelled against the first privations of the wilderness. And so it is, nominal members of the Christian Church are soon tested, and they often yield to the trying conditions of the pilgrim Church life.
1. The nominal members of the Church are tested by the outward circumstances of the Church. If the Church is rich and in favourable social conditions, then the mixed multitude will follow on most assiduously; but if, on the other hand, it is in the wilderness, sorefooted, without food and without prestige, then they fall away. The temporal condition of a Church is often a test of the moral sincerity of its adherents. Only true and faithful souls will follow a Church in the wilderness, trusting only to the providence of God for needed help and succour.
2. They are tested by the pilgrim difficulties of the Church. The pilgrim difficulties of the Church are numerous and varied; and they will only be overcome by a brave and trustful spirit. There is no bread. How is it to be obtained! And few indeed will follow the Church when it is apparently destitute of bread. That is the time when the mixed multitude falter and become weak. They have not faith to meet the emergency.
3. They are tested by the pilgrim requirements of the Church. The Church in its pilgrim condition requires strong faith in God. great courage to meet the difficulties of the wilderness, and perseverance so that it may not grow weary of the march. Nominal adherents have not the needful moral qualities to meet the requirements of the time, and hence they fall away.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_12:37-39. The sons of Israel are in a pilgrim state here below.
From countries and cities with habitations God sometimes leads His people to pitch in booths.
Men, women, and children God numbers with his Church or Israel.
Providence so ordering, all sorts of people may join themselves to God’s Church, though not in truth.
God’s word fails not in giving His Church great substance when He seeth it good.
Liberty from Egypt is Israel’s good portion with unleavened cakes.
In working liberty for his Church God may put it upon some hardship.
God sometimes prevents the providence of His Church, that He may provide for it
ILLUSTRATIONS
BY
REV. WM. ADAMSON
National Migration! Exo_12:37. There are numerous migrations of great Asiatic and Tariar tribes on record; but none to equal this in its stupendous character. Scotland was a kingdom in Europe for almost a thousand years before its union with England in 1707. It shows a long line of kings. It made wars—fought great battles—and concluded treaties. Yet, when at the beginning of the last century, it became entirely united to England, its population was little more than the half of that which Moses led out of Egypt. Had the whole Scottish people removed en masse into the adjoining realm of England in one night, what a stir it would have created! It would have been for ever recorded as one of the most remarkable in European history; and yet it would have been vastly inferior in importance to Israel’s national migration, inasmuch as that people were far more numerous, while their flocks and herds were five times as many as all Scotland could have produced—
“What sought they thus afar!
Bright jewels of the mine!
The wealth of seas, the spoils of war!
They sought a faith’s pure shrine!”
—Hemans.
Pilgrim-Path! Exo_12:37-39. Watching the heavy mist or rain clouds rising up from the horizon towards the zenith, we naturally expect them to obscure the deep blue vault overhead. Sometimes this is not the case. The up-soaring masses disappear as if by magic on nearing the zenith. This is owing to these water-clouds coming in contact with a region of warm air, which greedily devours the moisture they contain. Such is the power of the Divine Life in the soul to appropriate the water-drops of refreshment in the clouds of affliction. Sorrows are rain-clouds, and from them the believer eagerly draws all spiritual moisture for his soul’s clearer outline and more entire conformity to the image of Christ. Whatever injuries these thunder and lightning clouds of suffering may cause to the godless, they can only prove abounding mercies to God’s children. That which proves a bane to the sinner, procures a blessing on the saint—
“Confirming, cleansing, raising, producing
Strong thoughts, grave thoughts, lasting to the end.”
—De Vere.
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.
C. I. Scofield 1917 · Public Domain On v38 This mixed multitude, standing for unconverted church-members, was a…
mixed
This mixed multitude, standing for unconverted church-members, was a source of weakness and division, then as now Num 11:4-6. (See Scofield "Num 11:4"). There had been a manifestation of divine power, and men were drawn to it without change of heart. CF. Luk 14:25-27.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v37 The Journey to Succoth
The Journey to Succoth
v. 37. And the children of Israel journeyed from Rameses, the neighborhood of the city or the district where they had been living in Egypt, to Succoth, on the edge of the wilderness toward the east, where the Suez Canal now passes through, about six hundred thousand on foot that were men, beside children, the Hebrew word including all of those that did not travel on foot, but on beasts of burden or in wagons. The entire number of the people may well have exceeded two million souls.
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v. 38. And a mixed multitude went up also with them, a company of people that were not Israelites, a mixture of various peoples, chiefly adventurers of a low type, Num 11:4, a medley, a great rabble; and flocks and herds, even very much cattle.
v. 39. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; these unleavened cakes were the only provision they had, for their deliverance came upon them much more quickly than they had looked for; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. Thus they celebrated, for the first time, the Feast of Unleavened Bread. And so the name of the Lord was magnified by this great deliverance, which remained a source of inspiration to the Hebrew poets for many hundreds of years, even as we Christians sing the praises of the eternal redemption which was gained for us by Christ.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v37 Rameses was a major Egyptian city where grain was…
Rameses
Rameses was a major Egyptian city where grain was stored. See how you translated this in Exodus 1:11.
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They numbered about 600,000 men
"They numbered about six hundred thousand men." The total number of men was about 600,000. (See: Numbers)
bread without yeast in the dough
"bread with dough that did not contain yeast"
they had been driven out of Egypt
This can be stated in active form. AT: "the Egyptians had driven them out of Egypt" (See: Active or Passive)
430 years
"four hundred and thirty years" (See: Numbers)
translationWords
Succoth
flocks
cast out
life
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 vv37–38 12:37 Succoth is usually identified with Tell el-Maskhutah. •…
12:37 Succoth is usually identified with Tell el-Maskhutah. • 600,000 men: See Num 1:46. This large number implies about 2.5 million people in the community as a whole, which raises logistical problems: (1) The area of encampment would be 400 sq. mi.; (2) A column of people 1,000 across would be nearly a mile wide and would take 20 hours to pass a single point; (3) As best we know, there were no other armies nearly so large in the ancient Near East at that time. As a result, scholars have proposed two viable alternatives: (1) The number might be symbolic, communicating not an actual number but the fact that God had greatly blessed Israel. While this use of a number seems strange to us, it would be acceptable in the ancient world. (2) The Hebrew word for “thousand” (’elep) might have been confused with the word for “troop” (’allup). If so, the original would have read “600 troops of fighting men.” With a troop size of approximately 100 men, the total population would be significantly reduced. But despite the logistical difficulties, it is possible that there were in fact 2.5 million Israelites.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.