EXPOSITION
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 Numbers 1:3-4) 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 (Exodus 12:38), 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 bivouActs 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 Exodus 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. 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 1:1-4, 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.
A mixed multitude went up also with them. Kalisch supposes that these strangers were native Egyptians, anxious to escape the tyranny of the kings. Canon Cook suggests that they were "remains of the old Semitic population" of the Eastern provinces. Perhaps it is more probable that they consisted of fugitives from other subject races (as the Shartana) oppressed by the Pharaohs. We have again mention of this "mixed multitude" in Numbers 11:4, where we find that they were the first to regret the "flesh and the fish, the cucumbers, the melons, the leeks, the onions, and the garlick" which they had eaten in Egypt freely (Numbers 11:5). They thus set a bad example, which the Israelites followed. And flocks, and herds, even very much cattle. Compare Exodus 10:26. It has been noticed that this is important, as lessening the difficulties connected with the sustentation of the Israelites in the wilderness. But it increases, on the other hand, the difficulties connected with the march, and with the possibility of finding pasture for such large flocks and herds in the Sinaitic peninsula.
Unleavened cakes. Some of the modern Arabs make such cakes by simply mixing flour with water, and attaching flat circular pieces of the dough thus formed to the sides of their ovens after they have heated them. (Niebuhr, Description de l'Arabie,? 45, and Philippians 1, F.) Others put a lump of dough into the ashes of a wood fire, and cover it over with the embers for a short time. All Arab bread is unleavened. They were thrust out of Egypt. Compare Exodus 12:33.
HOMILETICS
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 accompany them, 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 man" (Ezra 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 (Nehemiah 9:1), and then "sealed to the covenant" (Nehemiah 10:1-16). 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" (Ezra 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 from the banks of the Volga for China, 15,000 families remained behind. 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, for the 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 the Israelites 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 (Exodus 14:10-2). 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 Egypt (Numbers 11:4). The Israelites were seduced by them into similar misconduct; and the quails, and the plague which followed the quails (Numbers 11:31-4), 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
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 (Exodus 12:37). The difficulty here is two-fold.
1. To account for the growth of the nation of Israel from seventy persons to 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 (Exodus 12:40);
(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 (Exodus 1:7, Exodus 1:14, Exodus 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 women and 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"—"five in a rank" (Exodus 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, this exodus 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. Exodus 12:42.) 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 critic show 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. We have 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 door-posts; 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 is not 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 mixed multitude.
The mass of this mixed multitude which left Egypt with Moses, would consist of foreign settlers in the Delta, victims, like the Hebrews, of the tyranny of the Pharaohs, and, like them, glad to take this opportunity of making their escape (cf. Exodus 1:10). The enthusiasm of a great body of people is contagious. When the Israelites left Egypt, numbers would be moved to leave with them. Recent events, too, had doubtless produced a powerful impression on these mixed populations; and knowing that God was with Israel, they naturally expected great benefits from joining the departing nation. They had not calculated on the trials of the desert, and afterwards "fell a-lusting" (Numbers 11:4), provoking Israel to sin, and bringing wrath upon the camp.
I. MULTITUDES JOIN THE RANKS OF THE CHURCH WHO HAVE LITTLE IN COMMON WITH HER SPIRIT AND AIMS. They are like the mixed crowd of hangers-on, which left Egypt with Israel. Their ideas, traditions, customs, maxims of life, habits of thought and feeling generally, are foreign to those of the true Israel of God. Yet they are moved to join the Church—
1. From motives of self-interest.
2. Under transient convictions.
3. Caught by a wave of religious enthusiasm.
4. Under partial apprehensions of the importance of religion.
5. Because others are doing it.
They hang of necessity on the outskirts of the Church, taking little interest in her work, and acting as a drag upon her progress.
II. THERE ARE MANY BY WHOM THE CHURCH WILL NOT BE BENEFITED, WHOSE ADHERENCE SHE IS YET NOT ENTITLED TO REFUSE. The "mixed multitude" were not forbidden to go with Israel. Because, perhaps, they could not altogether be prevented. It is kindlier, however, to believe that Israel allowed the mixed crowd to accompany it, in the hope of ultimately incorporating them with the people of Jehovah. The Church is certainly not at liberty to encourage nominal adherence. She must do her very utmost to dissuade men from mere empty profession. Neither to swell her numbers, nor to add to her wealth, nor to increase her respectability in the eyes of the world, nor under a mistaken idea of "comprehension," must she open her doors to those who are known to be ungodly, or who give no evidence of serious religious intentions. Yet neither must she draw her lines too stringently. She must not presume to judge the heart, or to deal with men otherwise than on the ground of their professed motives and beliefs. She must teach, exhort, warn, and rigorously exclude all whose lives are openly inconsistent with the Gospel; but she must at the same time exercise great charity, and rather include ten who may possibly prove unworthy, than mistakenly exclude one whom Christ would be willing to receive. The responsibility in the matter of religious profession must, in great measure, be allowed to rest with the individual who professes. The Church is to consider, not only what is best for her, but the duty she owes to the world, in laying hold of those who are yet very imperfect, and training them for Christ.
III. NOMINAL ADHERENTS, HOWEVER, ARE NO SOURCE OF STRENGTH, BUT A GREAT WEAKNESS TO THE CHURCH. It may be the Church's duty to bear with them, but she can never derive benefit from them. She may benefit them, and in that hope should treat them tenderly, but they will never benefit her. They will be a drag upon her activity. In proportion to their numbers they will exert a chilling and detrimental influence. They will stand in the way of good schemes. They will "fall a-lusting," and provoke discontent. The morale of a Church can scarcely avoid being lowered by them. What then? Put them out? Not so. We shall work in vain to separate tares and wheat, and we are forbidden to act on this principle (Matthew 13:24-40). But,
1. Let us do what we can to keep down their number. Many churches and church office-bearers are greatly to blame for the indiscriminate way in which they receive persons to communion. We are bound to abide by the principles above laid down; but consistently-with these principles it should be our care to keep down nominal adherence as far as that is possible. Many of the character of the "mixed multitude" will find their way into the Church without our seeking for them, or giving them any encouragement.
2. Let us do what we can to change their nominal adherence into real adherence. Seek their good. Be not overcome by their evil, but try to overcome it by superior goodness.
3. Beware of their influence, and seek to keep it in check.—J.O.
HOMILIES BY J. URQUHART
Egypt's sorrow: Israel's joy.
I. THE JUDGMENT OF EGYPT EMBLEM AND PROMISE OF THE WORLD'S JUDGMENT.
1. The time of visitation; midnight, when all were wrapt in deepest slumber and, notwithstanding the warning which had been given, busy only with dreams. The world will be surprised in the midst of its false security. "As it was in the days of Noel etc.
2. Its universality. There were none so high that God's hand did not reach them, and none so low that they were overlooked.
3. The after anguish. The whole nation, steeped the one moment in deceitful slumber, the next torn with the most heartrending and hopeless grief. Their sin had slain their dearest and best.
4. It is a hopeless sorrow. Their grief cannot bring back their dead. The anguish of the wicked, like Esau's, will find no place for repentance.
II. THE DELIVERANCE OF ISRAEL THE EMBLEM AND PROMISE OF THE FULL ENFRANCHISEMENT OF THE PEOPLE OF GOD.
1. All that God had ever asked for them is granted. The demand for freedom to the people of God, and the breaking of the yoke laid upon the poor, will yet be obeyed in fear by the persecutor and the oppressor.
2. It is pressed upon them with all the eagerness of deadly fear. Israel never so desired the boon as the Egyptians that they should now accept it. The persecutors will come and worship at the Church's feet.
3. They go forth laden with the treasures of Egypt (Isaiah 60:5-23).
4. They go forth awed by the proof of God's faithfulness. To a day had he kept the promise given to the fathers (Exodus 12:41). The prophecies, now dim and misunderstood, will then be read in the light of God's deeds, and like Israel of old, we shall know that God has kept the appointed time.—U.
HOMILIES BY H.T. ROBJOHNS
March at midnight.
"This is that night of Jehovah" (Exodus 12:42). Observe the striking words of the text! "The night of Jehovah," a night in which he specially appeared and acted on behalf of Israel. For a description of the scenery of this eventful night see Dr. W. M. Taylor's "Moses," 99-101. In the treatment of this subject considerable exposition will be necessary. For material, see expository section of this commentary. It may, in order to include all important points, be marshalled thus (under each head we give suggestive hints):—
I. THE HAND THAT SMOTE. Most, if not all the nine earlier plagues, had a natural basis, the tenth had none. It was purely supernatural. They blended mercy (first warning and then withdrawal) with judgment. This was pure judgment. In them there was indeed a call to faith, but also room for unbelief. The demonstrations of God are seldom absolute. But the tenth judgment was awfully impressive. There is very little evidence of any secondary instrumentality, angelic, or any other; but see in the Hebrews 12:13, Hebrews 12:23. Jehovah this time smote with his own hand.
II. THE VICTIMS. Firstborns. Of all beasts. Of men. But here distinguish between the first-borns of fathers and of mothers. In the tenth plague it was so, that the first-borns of mothers were the destroyed (Exodus 13:2). Now, these were the "sanctified" unto the Lord, first, as "living sacrifices," and as representing the consecration of each family, and then of the entire nation. But failing this consecration, their lives were forfeited. This was the case at that moment with the Israelites and Egyptians alike. In the case of the Egyptians the life of the first-born was taken, in that of the Israelites atoned for. Hence emerges a law of the Kingdom of God, that every soul that will not voluntarily consecrate himself to the Lord, must involuntarily come under the cloud of condemnation.
III. THE OBJECTIVE. The gods of Egypt (Exodus 12:12). This was so with the nine plagues, it was especially so with the tenth. The heir to the throne was regarded as an incarnation of the Deity; by this plague God pronounced him common clay with the rest. But the first-born of animals also fell. This was a blow again st the animal worship of the land.
IV. COMPLETENESS OF THE VICTORY. Here discuss whether Pharaoh's permission was conditioned or unconditioned; and show that with Pharaoh's resistance God's demands increased, and that the king's surrender must have been absolute, in spite of 14:8, 9. Note the pathos of the prayer of the now broken-hearted, "Bless me also," 12:32.
V. THE BATTLE ARRAY. See Hebrews 13:18. Perhaps a good translation, instead of "harnessed," would be "militant," as including the outer armedness, and the inner valorous and jubilant spirit; both which ideas are in the original. Observe; the nine or ten months of preparation, the organisation in which the "elders" and Hebrew "clerks" of the works may have taken part, the arms they surely possessed, as witness the battle at Rephidim—how probably they had become marshalled into detachments—and places of rendezvous been appointed.
VI. THE FESTAL RAIMENT. Israel "asked," Egypt "gave," under Divine influence (Exodus 12:36), gold, silver, and raiment; these might be regarded as the "spoils" of Israel's victory, under God. These spoils were such as women might ask of women (see Exodus 3:22—"neighbour" is Feminine in the Hebrew), and such as women value. They were to be put not only on themselves, but on sons and daughters. The contributions of the Egyptian women must have been immense in quantity and value. Now then, why this spoiling? That Israel might march, not like a horde of dirty, ragged slaves, but in festal army. Compared with the slavery of Egypt the future might have been one long holiday, one holy day unto the Lord.
VII. PARTAKERS OF THE JOY (12:38). Low caste people probably; even as it is at this day in the mission field of India. But the lesson is obvious—the Lord's salvations are for the sinful, the outcast, and the miserable.
VIII. TRUTHS SUGGESTED.
1. The moment of salvation is the beginning of a new time. Israel's history as a nation dates from that night (122). So the history of a soul dates from its conversion to God.
2. The new time is a festal time.
3. The redeemed should assume festal attire (Luke 15:22), a bright eye, a cheerful countenance, etc.
4. Still he must don armour, and the Church must be militant.
5. The Church should welcome all comers; for the miserable need salvation, and the most rude are capable of some service. Comp. Deuteronomy 29:11, with Exodus 12:38.
6. The salvations of God are full-orbed in their completeness. From the months of preparation till Israel went out in festal array, all was complete.
7. The moment of salvation is to be held in everlasting remembrance (see Exodus 12:42). So of the still greater salvation.—R.