Exodus 12:40-42, 50, 51
40. Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
40. Habitatio autem filiorum Israel, qua habitaverunt in AEgypto, triginta fuerunt anni et quadringenti anni.
41. And it came to pass, at the end of the four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt.
41. Factumque est a fine triginta et quadringentorum annorum, ipsa eadem die egressi sunt omnes exercitus Jehovae e terra AEgypti.
42. It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.
42. Nox observabilis (Hebrews observantiarum, vel custodiarum) haec est Jehovae, qua eduxit eos e terra Aegypti: nox inquam haec observanda est Jehovae apud omnes filios Israel per aetates suas.
50. Thus did all the children of Israel: as the Lord commanded Moses and Aaron, so did they.
50. Et fecerunt omnes filii Israel sicuti praeceperat Jehova Mosi et Aaron, sic fecerunt.
51. And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies.
51. Et factum est ut ipsa eadem die educeret Jehova filios Israel e terra Aegypti per exercitus suos.
40. Now the sojourning of the children of Israel. The beginning of this period is not reckoned from the coming down of Jacob, for it is very clear from other passages, that, from the time that Jacob entered into Egypt to the Exodus, not more than 230 years at most had passed.1 The Jews generally only reckon 210; but Moses includes also the period during which Abraham and his children were not in possession of the promised land. The meaning therefore is, that from the time that the inheritance of the land of Canaan was given to Abraham, the promise was suspended for 400, years before his posterity enjoyed their right. For Paul also thus explains this difficulty, (Galatians 3:17,) where he says, that God had confirmed his covenant with Abraham 430 years before the law was promulgated. Moses, therefore, dates the commencement of this period from the sojourning of Abraham, when he was still the lord of the land of Canaan by the just title of donation. With respect to the omission of the thirty years in the 15th chapter of Genesis, in this there is no contradiction, because the land had already been promised to Abraham some years previously, though, so far from obtaining dominion over it, he had scarcely been permitted to occupy it as "a stranger." Therefore God apprizes him, that 400 years still remained before he would put his descendants into possession of it; and, consequently, that the little time which had elapsed was not sufficient for the trial of his patience, but that both for himself and for his posterity there was need of extraordinary endurance, lest they should faint under the weariness of the long delay. Moreover, there is no departure from the usual manner of speaking, in His not exactly reckoning the number of years. More than 400 years, some twenty, or thereabouts, indeed, remained; but, since God had no other object than to exhort His people to patience, He does not accurately compute or define the exact number of years, because it was sufficient to put before them 400 years in a round sum. In the same way, it is added in the next verse, "at the end of 430 years," viz., from the time that Abraham had begun to be the legitimate lord of the land; for Moses wished to show, that although God had long delayed the fulfillment of His promise, still His truth and faithfulness were certainly proved, not only because He had precisely performed what He had proraised, but because He had observed the: foreappointed time. He calls the people, weak as they were, by an honorable title, "the hosts of the Lord," both to enforce again the power of God's blessing, and to give due honor to His grace in ruling and marshalling so confused a band. Although soldiers may be accustomed to obedience, and have learnt from exercise to keep their ranks; although they may have generals, commandants, and captains, and banners also under which to range themselves, still it is a very difficult thing to march an army of 20,000, or 30,000 men by night without. confusion, and in good order; how great a miracle was it, then, for 600,000 men, with women and children, much baggage, herds, and flocks, and other encumbrances, to pass by night through the midst of enemies, and all to escape safely without a single exception! To the same effect, Moses repeats in the last verse of this chapter, that "the Lord did bring the children of Israel out — by their armies," as much as to say, that there was no confusion in that immense multitude; since God performed the part of an incomparable Leader in His marvelous power.
42. It is a night to be much observed. He shows that the Israelites have good cause for sacrificing to God with a solemn ceremony year by year for ever, and for celebrating the memory of that night; and that the Passover was instituted in token of their gratitude. But this admonition was very useful, in order that the Israelites should retain the legitimate use of this solemn feast-day, and that it might not grow into a mere cold ceremony, as is often the case; but that rather they might profitably, and to the advancement of their piety, exercise themselves in this emblem of their redemption. At the same time, he teaches that this so inestimable a benefit was not to be celebrated in one, or two, or three generations, but that as long as the people should remain it was worthy of eternal remembrance, and that it might never be forgotten, the Passover was to be sacredly observed.
Moreover we must remark, that the generations of the ancient people were brought to an end by the coming of Christ; because the shadows of the Law ceased when the state of the Church was renewed, and the Gentiles were gathered into the same body.
50. Thus did all the children of Israel. This chiefly refers to the slaying of the Paschal lamb with its adjuncts, although I do not deny that allusion is also made to the other circumstances attending their sudden departure. But it is not so much their promptitude and alacrity which are praised, as the wondrous power of God in fashioning their hearts, and directing their hands, so that, in the darkness of the night, amidst the greatest disturbances, in precipitate haste, with nothing well prepared, they were so active and dexterous. Meanwhile, Moses concludes, from the obedience of the people, that nothing was done without the command and guidance of God; from whence it is more clearly manifest that He was the sole author of their deliverance.
Exodus 13:17-22
17. And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
17. Factum est autem quum emitteret Pharao populum, ut non duceret eos Deus per viam terrae Philistim, quia propinqua erat. Nam dixit Deus, Ne forte poeniteat populum quum viderint praelium et revertantur in AEgyptum.
18. But God led the people about, through the way of the wilderness of the Red sea. And the children of Israel went up harnessed out of the land of Egypt.
18. Circunduxit ergo Deus populum per viam deserti, per Mare Rubrum: et dispositi ascenderunt filii Israel e terra AEgypti.
19.And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
19. Et tulit Moses ossa Joseph secum. Adjurando enim adjuraverat filios Israel, dicendo, Visitando visitabit vos Deus, et tolletis ossa mea hinc vobiscum.
20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
20. Itaque profecti sunt e Suchoth, et castrametati sunt in Ethan, in extremitate deserti.
21. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light, to go by day and night.
21. Jehova autem praecedebat eos interdiu in columna nubis, ut deduceret eos per viam; noctu vero in columna ignis, ut luceret eis, ut ambularent die et noctu.
22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
22. Non abstulit columnam nubis interdiu, neque columnam ignis noctu a facie populi.
17. And it came to pass when Pharaoh. Moses here assigns the reason why God did not immediately lead His people by the more direct way into the land of Canaan, which would have been just as easy to Him, but preferred to bring them round through the desert, by a long and difficult and dangerous journey; viz., lest, if perhaps they had met with enemies to contend against, a ready means of return would have encouraged them to go back into Egypt. We know how great was the supineness and cowardice of this people, as soon as any difficulty presented itself; and how quick they were to revolt from the divine government, as often as a heavier burden than they liked was imposed upon them. We know how often they repented of having followed God as their leader, and thus were prepared to throw away by their ingratitude the grace offered to them. When, therefore, they were powerless in the use of arms, and were altogether without experience of military tactics, with what courage would they have engaged with an enemy, if any should have advanced against them within a few days of their coming out? Assuredly they would not have borne up against a single assault, but would have been willing rather to submit themselves to the Egyptians, with humble supplications for forgiveness. Lest, then, any desire of return should steal over their hearts, God was willing to set up a barrier behind them in the difficulty of the journey. Besides, if in their departure from Egypt they had immediately encountered the inhabitants of the land of Canaan in war, greater troubles would have awaited them; for the Egyptians would by no means let them alone, but., being aided by the subsidies and forces of so many peoples, would have endeavored to avenge themselves, and, having entered into alliances on every side, would have hemmed in the unhappy Israelites. Wherefore, God provided excellently for them, by leading them through inaccessible paths, and by their very weariness shutting the door against their ever desiring to return into Egypt; while afterwards He gradually restored their' confidence, before they came to fight, and had to sustain the attacks of their enemies. I admit, indeed, that God might have otherwise obviated all these evils; but since He is often wont to deal with His people on human principles, He chose to adopt the method which was most suited to their infirmity. Moses now commends this His admirable design, in order that we may know that nothing was omitted by Him which was for the safety and advantage of His people. For this "God said," which he mentions, refers to His providence; as much as to say, that the easier and more ordinary passage was not undesignedly rejected, but that because God knew it to be more expedient, He thus advisedly obviated the temptation.
18. The children of Israel went up harnessed. The word chmsym,2 chemishim, is derived from "Five," from whence some have explained it, that they were furnished with five kinds of arms, but this is too absurd. The Hebrews, because they could conjecture nothing better or more probable, almost with one consent would understand it, that they were armed under the fifth rib. But whence were there so many military corselets ready for the Israelites? But I reject so forced and improbable a meaning, and doubt not that the word is one of number; as though Moses had said, that they went out in ranks of five; because, if each individual in so great a multitude had tried to advance, they would have been in each other's way. I have therefore thought fit to translate it "dispositi," (in ranks.) The idea of the Greeks about "the fifth generation," is very foreign to the present narrative. But in the sense I have given it, there is nothing obscure or doubtful; for it readily appears that God's favor is celebrated also in this particular, because He led forth His people in order. For, although they came out confusedly and hastily, still He restrained there, as it were, under His banner, and in companies, lest any disturbance should occur.
19. And Moses took the bones of Joseph with him. Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance; for although by this symbolical act he cherished his own faith, when he desired that, though dead, he might enter on the possession of the promised land, yet there is no doubt that he had more regard to his brethren and the whole posterity of the holy race.3 For, having known by experience their apathy and the weakness of their faith, he naturally feared lest in a longer lapse of time they should grow more and more indifferent, and at length should despise the proraise, and give themselves up altogether to listlessness about it. And certainly it must have been this mistrust of them which urged him not to be contented with a simple injunction, but to bind their minds more strongly by an oath. In Acts 7:16, Stephen seems to assert that the other eleven sons of Jacob were also buried in Sichem; and it may be probably conjectured, that they were led piously to emulate the example of their brother Joseph. Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence. Wherefore the cowardice of the people was still more detestable, so often basely turning their backs upon their journey, when they had in sight so eminent a ground for confidence. The words of Joseph, which Moses reports, "God will surely visit you," etc., confirm the expression of the Apostle, (Hebrews 11:22,) that "by faith — he gave commandment concerning his bones," because he thus takes upon himself the character and office of their surety, to exhort his nation to embrace the promise. How far the silly superstition of the Papists in worshipping the relics of saints differs from this object we may gather from hence without difficulty, viz., that they studiously catch at every means whereby they may be withdrawn further from the word of God.
21. And the Lord went before them. Moses here proclaims another of God's mercies, that, having redeemed His people, He was their constant leader and guide; as the Prophet also in the Psalms distinctly makes reference to both. (Psalm 77:15; and 78:14.) It was indeed a marvelous act of loving-kindness that, accommodating Himself to their ignorance, he familiarly presented Himself before their eyes. He might, indeed, have protected them in some other way from the heat of the sun, and directed them in the darkness of the night; but, in order that His power might be more manifest, He chose to add also His visible presence, to remove all room for doubt. But, although the words of Moses seem in some measure to include the Lord in the cloud, we must observe the sacramental mode of speaking, wherein God transfers His name to visible figures; not to affix to them His essence, or to circumscribe His infinity, but only to show that He does not deceitfully expose the signs of His presence to men's eyes, but that the exhibition of the thing signified is at the same time truly conjoined with them. Therefore, although Moses states that God was in the cloud and in the pillar of fire, yet does he not wish to draw Him down from heaven, nor to subject His infinite glory to visible signs, with which His truth may consist without His local presence.4 But execrable is the mad notion of Servetus, who pretended that this cloud was uncreated, as though it were the Deity of Christ, for he substituted this One Person for the Three, as if there had then been a corporeal Deity, which he calls the "figurative Son," who was afterwards made flesh; not that He put on flesh, but because He appeared as man, compounded of three uncreated elements, and of the seed of David. But, soon after, Moses calls this same being an Angel, to which he now assigns the name of the eternal God. And with good reason, because our heavenly Father then led the Israelites only by the hand of His only-begotten Son. Now, since He is the eternal guardian of His Church, Christ is not less truly present with us now by His power than he was formerly manifest to the fathers. When, therefore, Isaiah prophesies His coming, he recounts amongst others this divine blessing, that "the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night," — that there might be
"a tabernacle for a shadow in the day-time from the heat, and for a place of refuge and for a covert from storm and from rain," (Isaiah 4:5, 6;) as if he had said, that He would really and substantially fulfill what then was seen under a figurative symbol. And surely that promise, —
"The sun shall not smite thee by day, nor the moon by night," (Psalm 121:6,) refers not to a single day, but to all ages. The statement of Moses, then, that "He took not away the pillar of the cloud by day, nor the pillar of fire by night," is a blessing which God extends to us, as well as to them, except only the visible symbol, which was temporary, on account of the infirmity of the people. As to his saying' that God always appeared to them, that they might march by night as well as by day, he does not mean that they went on continually without any rest, since he had just before mentioned that their first station was in Succoth, from whence they encamped in Etham, but merely informs us that the flow of God's grace was continual, since the token of His favor and protection shone forth no less amidst the darkness of the night than at midday itself.
Exodus 14:1-9
1. And the Lord spoke unto Moses, saying,
1. Et loquutus est Jehova ad Mosen, dicendo.
2. Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.
2. Loquere ad filios Israel, ut redeant, et maneant e regione Pi-hahiroth inter Migdol et inter mare, e regione Baalsephon, contra ipsum castrametentur juxta mare.
3. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.
3. Dicet enim Pharao de filiis Israel, Irretiti sunt in terra: conclusit illos desertum.
4. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am, the Lord. And they did so.
4. Et roborabo cor Pharaonis, ut persequatur eos: et glorificabor in Pharaone, et in universo exercitu ejus: scientque AEgyptii quod ego Jehova. Et fecerunt sic.
5. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?
5. Nuntiatum est autem regi AEgypti quod fugisset populus: Et versum est cor Pharaonis et servorum ejus in populum, et dixerunt, Cur hoc fecimus ut dimitteremus Israel, ne serviret nobis?
6. And he made ready his chariot, and took his people with him.
6. Et aptato curru suo populum assumpsit secum.
7. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.
7. Tulit itaque sexcentos currus electos, omnes currus AEgypti, et duces super quenque illorum.
8. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.
8. Et roboravit Jehova cor Pharaonis regis AEgypti, et persequutus est filios Israel. Filii autem Israel egressi erant in manu excelsa.
9. But the Egyptians pursued after them, (all the horses and chariots of Pharaoh, and his horsemen, and his army,) and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon.
9. Et persequuti sunt AEgyptii illos, apprehenderuntque eos quum castra haberent juxta mare, omnis equitatus curruum Pharaonis, et equites ejus, et exercitus ejus, juxta Pi-hahiroth, e regione Baalsephon.
1. And the Lord spoke unto Moses. God, by closing up all the ways by which the Israelites might have escaped, now opens a course for His wonderful power, and by bringing them for one moment to despair, provided for the safety of His Church through a long period of time. This final act, then, marvelously illustrated the grace of God, so that the people, however ungrateful and disaffected they might be, should still acknowledge God as their deliverer; besides, its consequence was, that the forces of Egypt not only being broken, but the whole nation being destroyed, or, at least, the flower of it extinguished, it brought no further trouble upon the people until they were established in the land of Canaan. If they had freely and peacefully gone forth, with the king and the people of Egypt quiet, the former miracles would not have sufficiently availed to testify their redemption; but when, being everywhere shut in, they see nothing but death before them, whilst the sea suddenly and unexpectedly affords them a passage, and overwhelms their enemies pressing on them from behind, they are obliged to confess that they were not only saved from death but from the deepest abysses by the hand of God. But it appears that, when they were commanded by Moses to cast themselves, and, as it were, to ingulf themselves in the narrow passage, of which mention is made, they were astonished by the miracles, and like them that dream, since they obeyed without hesitation, although the very aspect of the place must have inspired them with horror. For, if they had apprehended danger, their readiness to obey would not have been so great, as we shall presently see. Wherefore it was the intention of Moses not so much to praise them, as the providence of God. For it is plain, that unless they had been amazed by the miracles, of which they had seen so many, they scarcely could have been induced willingly to throw themselves into defiles from whence there was no retreat. From the word mgdl, migdol, we may conjecture that a fortress was built on the rock to prevent access to it. I do not quite understand the meaning of hchyrt5 hachiroth, nor do I see why the Greeks should have translated it "the mouth of the valley;" yet from the word signifying "a mouth," it may be probably conjectured that it was contracted by piles. Because the word chvr, chor, signifies a cave or hole, I know not whether the place might not have obtained its name, as the mouth of the holes or caverns; for the letter v, vau, is often converted into y, yod, and the change of the gender in the plural number is frequent with the Hebrews. Or perhaps some may think it more likely, that though it was written hchyrvt, hachiroth, the letter ch crept in in place of h from its similarity. If we so take it, the feminine gender is put for the masculine, and it will be "the mouth of the mountains." But although we may be ignorant of the etymology of the second word, the word "mouth" makes it certain that the defile was inclosed by rocks, and of narrow access. Although, if I may tender my own judgment in a doubtful matter, I rather consider that it is derived from the word chrt charath, which means to engrave, or to furrow, because the rocks were cut as by a mallet. But on the opposite side, the place was surrounded by the sea, as though the Israelites had been cast into a sepulcher.
3. For Pharaoh will say. God here explains to Moses His design; although, in His engagements with Pharaoh, he had so often gained glorious victories, that the last act still remained to overwhelm him and his army in the sea. He says that Pharaoh, then, will be caught in riffs snare, so as to rush upon his destruction. For, if the people had come into the land of Canaan by a direct course, they could not have been so readily pursued; therefore God, for the sake, of magnifying His glory, set a bait to catch the tyrant, just as fish are hooked. The word here used nvkym,6 nebukim, some render "perplexed," others "entangled;" but it may be well explained, that they were to be "confounded in the land," because they would find no way of egress; as being on all sides hemmed in in the narrow passage, with the sea behind them. And where He speaks of the intentions of Pharaoh, He does not, as men do, conceive a mere probability, but; He declares the secret mind of the tryrant, as of a thing which He well knew, since it is His attribute to discern our hearts. Afterwards He goes still further; for he signifies not only that He foresaw what would happen, but again repeats what we have so often observed before, that he would harden Pharaoh's heart, that he should follow after the people. Whence it follows, that all this was directed by Hits will and guidance. But He did not testify this to Moses only in private, but would have them all previously admonished, lest, being terrified by the sudden assault of their enemies, they should despair of safety. But this admonition was less useful to them than it should have been; because, being soon after surprised, they are not less alarmed than as if they had been brought into danger through the error of God and the ignorance of Moses.
5. And it was told the king. Moses does not simply mean, that the king then first heard of the flight of the people, which had been anything but secret; but that the circumstances were reported to him, which stirred him up to make an attack upon them. When, then, he hears that the people fled in haste, he thinks that they may be retained by the slightest obstacle. Nor is he alone influenced by this foolish thought, but all his courtiers blame their own inertness for letting the people go. They inquire among themselves, Why they have let the children of Israel depart? as if they had not endeavored in every way to prevent their free exit — as if their pertinacity had not been ten times divinely overcome — as if God had not at length torn the people from them, in spite of their reluctance. But this is the stupidity of the wicked, that they only dread God's present hand, and immediately forget all that they have seen. They were worn out by the fierce and dreadful punishments; but now, as if nothing had happened, they discuss why they had not resisted God even to the end, when he had compelled them to submit with extreme reluctance, after they had ten times found out that they struggled against Him in vain. But such is the pride by which the reprobate must be blinded, that they may be driven onwards to their own destruction, while they are persuaded that there is nothing difficult to them, and fight against. God.
6. And he made ready his chariot. Moses briefly describes the warlike preparation of Pharaoh, not only to magnify the greatness of God's power in delivering the people, but also to show with what violent and obstinate audacity the wicked go forwards, when they give way to their depraved and criminal lusts. Just now the Egyptians were almost frightened to death, and cried out that all was over with them; scarcely has a day passed, when they collect a powerful army as if their forces were uninjured. If any object that 600 chariots, and even many more, although filled with armed men, were insufficient to conquer 600,000 men: I reply, that, since they knew that the battle would be with an unwarlike multitude, amongst which, too, women and children were mingled, they relied on this consideration, and hoped that they would have no difficulty in routing this enormous number, since it was both inexperienced and undisciplined. Nor would their hope have been disappointed, had not God been against them. But the event, proved how truly Solomon says,
"There is no wisdom, nor understanding, nor counsel against the Lord," (Proverbs 21:30;) and how justly Isaiah defies the enemies of the Church:
"Associate yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to naught; speak the word, and it shall not stand." (Isaiah 8:9, 10.)
For this presumption brings the wicked to naught; and, whilst they rush forward with unbridled violence, they conceive not that God has a secret bridle to restrain their lusts.
8. And the children of Israel went out.7 Moses indirectly reproves their too great security, which had freed them altogether from care and fear; and whence even the desire of calling on God had grown cold in them, as security always produces drowsiness and an idle spirit. Hence it came to pass, that this great danger, which they had not expected. produced the greater fear. But, on the other hand, Moses exalts God's grace, because he so opportunely and so critically came to the help of the wretched Israelites exulting in their foolish joy; for otherwise, being suddenly overtaken, they would have fallen at once into confusion at the first shout of the enemy. Thus are we admonished by this example, that, while we are safe under God's protection, the dangers, which might happen, are to be apprehended, not that we may be anxious and alarmed, but that we may humbly repose under His wings, and not be uplifted with inconsiderate joy. In the next verse Moses briefly relates, how formidable a sight presented itself to the Israelites, when they saw themselves shut in on one part by the sea, ingulfed, as it were, on both sides by the jaws of the defile, and the army of Pharaoh at the same time pressing upon them. He expressly mentions the strength of this army, in order that the glory of the aid divinely afforded them might more fully appear from the opposition.