Deuteronomy 16
Deuteronomy 16:3, 4 3. Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith, even the bread of affliction; (for thou camest forth out of the land of Egypt in haste;) that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. 3. Non comedas cum illo fermentatum: septem diebus comedes cum illo infermentata, panem afflictionis: quia festinanter egressus es e terra Aegypti: ut memineris diei quo egressus es e terra Aegypti, omnibus diebus vitae tuae. 4. And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. 4. Neque conspicietur apud to fermentum in omni termino tuo septem diebus: neque pernoctabit de carnibus quas sacrificabis in vespera die primo usque mane.
Exodus 23
Exodus 23:18 18. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning. 18. Non immolabis cum fermento sanguinem victimae meae: neque pernoctabit adeps agni mei usque mane.
Exodus 34
Exodus 34:25 25. Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning. 25. Non immolabis cum fermento sanguinem sacrificii mei: neque pernoctabit usque mane sacrificium solemnitatis Pesah.
Deuteronomy 16:3 Thou shalt eat no leavened bread with it. Because by this sign they were reminded of their having escaped in haste, as it were from the very flames; therefore does Moses so often enforce the prohibition of leaven. And here this reason for it is alleged, viz., that their recollection should be recalled to the affliction from which they were rescued; for they must needs have been involved in the greatest straits, when there was no time even for baking bread. Unleavened bread is therefore called “the bread of affliction,” that the manner of their deliverance may the more enhance God’s grace. He repeats what we have seen before, that none of the flesh of the Lamb should be reserved to the following day. In the former passage from the Book of Exodus, because Moses speaks generally, the command may at first sight be referred to the perpetual sacrifice; but the latter passage takes away all obscurity, by the express mention of the passover. We need not wonder that in one place the word “fat” is used for the whole carcase, or any part of the lamb, either by synecdoche, or that God might commend the superior sanctity of the fat, of which they were not permitted to eat, and which was burnt in all sacrifices.
Numbers 9:1-14
Numbers 9
Numbers 9:1-14 1. And the Lord spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying, 1. Loquutus est autem Jehova ad Mosen in deserto Sinai, anno secundo quo egressi sunt e terra Aegypti, mense primo, dicendo: 2. Let the children of Israel also keep the passover at his appointed season. 2. Facient filii Israel Pesah in tempore suo. 3. In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. 3. Decimoquarto die mensis hujus inter duas vesperas facietis illud tempore suo: secundum omnes titus suos, et juxta omnes ceremonias suas facietis illud. 4. And Moses spake unto the children of Israel, that they should keep the passover. 4. Alloquutus est itaque Moses filios Israel ut facerent Pesah. 5. And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the Lord commanded Moses, so did the children of Israel. 5. Feceruntque Pesah in primo mense, decimoquarto die ejusdem inter duas vesperas in deserto Sinai: secundum omnia quae praeceperat Jehova Mosi, sic fecerunt filii Israel. 6. And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day. 6. Fuerunt autem quidam immundi super anima hominis, qui non potuerunt facere Pesah die ipso: tunc accesserunt coram Mose et coram Aharon ipso die. 7. And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the Lord in his appointed season among the children of Israel? 7. Dixeruntque homines illi ad cum, Nos immundi sumus super anima hominis, ut quid prohibemur ne offeranem oblationem Jehovae tempore suo in medio filiorum Israel? 8. And Moses said unto them, Stand still, and I will hear what the Lord will command concerning you. 8. Et dixit ad eos Moses, State, et audiam quid praecipiat Jehova pro vobis. 9. And the Lord spake unto Moses, saying, 9. Loquutus est autem Jehova ad Mosen, dicendo: 10. Speak unto the children of Israel, saying, If any man of you, or of your posterity, shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the Lord. 10. Alloquere filios Israel, dicendo, Quicunque fuerit immundus super anima, aut fuerit in via remota, ex vobis, vel ex generationibus vestris, faciet Pesah Jehovae. 11. The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs. 11. Mense secundo, decimoquarto die inter duas vesperas facient illud: cum infermentatis: et herbis amaris comedent illud. 12. They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it. 12. Non relinquent quicquam ex eo usque mane, neque os confringent in co: seeundum onmes ritus Pesah facient illud. 13. But the man that is clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from his people: because he brought not the offering of the Lord in his appointed season, that man shall bear his sin. 13. Vir autem qui est mundus, aut in via non fuerit, et cessaverit facere Pesah, excidetur anima illa e populis suis, quia oblation era Jehovae non obtulit tempore suo, peccatum suum portabit vir ille. 14. And if a stranger shall sojourn among you, and will keep the passover unto the Lord; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land. 14. Si vero habitaverit apud vos peregrinus, et fecerit Pesah Jehovae, juxta ritum Pesah, et juxta ceremonias ejus sic faciet: ritus unus erit vobis, tam peregrino quam indigenae terrae.
1. And the Lord spake unto Moses. We may infer how great was the carelessness, nay, even the ingratitude of the people, from the fact that God recalls to their recollection the celebration of the passover, before a year had elapsed. For what would they do fifty years hence, if there was any danger of their falling into forgetfulness of it in so short a time? If they had been voluntarily assiduous in their duty, it would have been unnecessary to repeat what had been so severely enjoined even with threats. But now God, as the year came to a close, reminds them that the day approaches on which He had fixed the passover to be held; that the Israelites might more surely learn that this solemn sacrifice is of yearly recurrence, and thus that it was sinful to omit it. He then commands that all the ceremonies should be diligently observed, and that they should not corrupt the pure institution with any strange leaven. Finally, their obedience is praised, because they had neither added anything to, nor diminished anything from, God’s command.
6. And there were certain men. A question is here introduced incidentally, viz., what must be done, if any sudden defilement should prevent any persons from celebrating the passover with the rest; since God would expunge from amongst His people whosoever should not observe this memorial of their redemption? Although the history is here touched upon, yet because the doctrine as to the just and pure observance of the passover is its main subject, nay, because this passage is a kind of supplement to the general command, I have thought it proper to connect them here. Moses says that certain men were found defiled over the soul of a man, viz., either because they had touched a dead body, or had gone into a house of mourning, or had been present at the funeral of a dead man; for the Law accounted such to be polluted, as will be seen elsewhere. Hence arose a kind of discrepancy; because, whilst the unclean were not permitted to approach the sacred feast, it was sinful to neglect this exercise of religion. Even Moses confessed that he was perplexed as to this matter, since he sought for time to inquire of God. The extraordinary modesty of the Prophet here displays itself, in not daring to pronounce on a doubtful matter, although he was their lawgiver. But he thus more clearly shewed that he by no means gave the Law out of his own head, since he did not dare even to interpret it, except after receiving a new command. God, therefore, by laying down a special exception, takes away the contradiction (ἀντινομίαν). For to those, whom just necessity excused, He assigns the second month, that they too might be partakers of the passover, though they might not change the day at their own option. By this privilege He not only relieves the unclean, but also those who might be at a distance from the society of their fellows, concerning whom the same question might be raised. For it was not suitable that any one should eat the passover by himself; and even if a family were too small, the neighbors were called in, that the number might be sufficient to eat the whole lamb; and therefore, the traveler abroad, or even at home, if he was far from his friends, had need of some remedy to preserve him from punishment. Moreover, we must remember that this was not a concession to despisers, nor was profane carelessness encouraged by this indulgence; but it was only a provision for the necessity of those who had inadvertently contracted defilement, or who could not escape it, or who were unexpectedly delayed on their journey. For they are said to have complained of their own accord to Moses that, on account of their uncleanness, they were prevented from eating the paschal lamb; and hence we infer their pious solicitude. For such, then, another passover is permitted; that, in the second month, they might recover what they had lost without their fault. Meanwhile it is strictly enjoined on them that they should change nothing in the whole ceremony; and on this account, what we have already seen is again repeated, viz., that they should eat it with bitter herbs, that they should not break a bone of it, and the like. But, that the permission might not be extended too far, the penalty is again denounced, if any, except for these two causes, should have neglected to celebrate the passover. For we know how men, unless they are restrained, permit themselves too great license in searching out excuses. It is more clearly expressed here than before, that the paschal lamb was a victim; for it is said in verse 7, “wherefore are we kept back, that we may not offer an offering?” and in ver. 13, “because he brought not the offering of the Lord.” I call attention to this, because there are some who think that the paschal lamb was so slain as not to be the offering of a sacrifice; whereas Paul distinctly teaches that a victim was offered in it, and then the feast annexed to it; for such is the meaning of his words, “Christ our Passover is sacrificed for us; therefore let us keep the feast,” etc (1 Corinthians 5:7, 8.) Whenever the word “soul” is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language.
Sanctifying the First Born
Another Supplement (to the First Commandment)
respecting the Sanctifying of the First-born
Exodus 13
Exodus 13:1,2,11-16; Exodus 22:29,30
Exodus 13:1, 2, 11-16 1. And the Lord spake unto Moses, saying, 1. Et loquutus est Jehova ad Mosen, dicendo: 2. Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 2. Sanctifica mihi primogenitum: quicquid apetit vulvam in filiis Israel, tam in hominibus quam in jumentis, meum est. 11. And it shall be, when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 11. Quumque introduxerit te Jehova in terram Chananaeorum, quemadmodum juravit tibi et patribus tuis, et dederit eam tibi. 12. That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord’s. 12. Tunc transferes omnem apertionem vulvae ad Jehovam: omnem apertionem, emissionem (vel, foetum, vel, primogenitum) jumenti quod tuum erit: mascula, Jehovae erunt. 13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the first-born of man among thy children shalt thou redeem. 13. Omne autem primogenitum asini redimes hoedo: quod si non redemeris, cervicem franges ei: omne quoque primogenitum hominis in filiis tuis redimes. 14. And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage: 14. Quum autem interrogaverit to filius tuus eras, dicendo, Quid hoc? Tum dices ad eum, in fortitudine marius eduxit nos Jehova ex Aegypto e domo servorum. 15. And it came to pass, when Pharaoh would hardly let us go, that the Lord 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 the Lord all that openeth the matrix, being males; but all the first-born of my children I redeem. 15. Et fuit quum indurasset se Pharao quominus dimitteret nos, occidit Jehova omne primogeniture in terra Aegypti, a primogenito hominis usque ad primogenitum animalis: idcirco ego sacrifico Jehovae omnem apertionem vulvae sexus masculini, omne autem primogeniture filiorum meorum redimo. 16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out of Egypt. 16. Et erit in signum super manum tuam, et in frontalia inter oculos tuos: quid in fortitndine manus eduxit nos Dominus ex Aegypto.
Exodus 22
Exodus 22:29, 30 29. The first-born of thy sons shalt thou give unto me. 29. Primogeniture filiorum tuorum dabis mihi. 30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. 30. Sic facies de bore tuo, et de pecude tua: septem diebus erit cum matre sua, die autem octavo dabis eum mihi.
2. Sanctify unto me all the first-born. This also refers to the First Commandment, because God asserts His right over the first-born, lest the recollection of their redemption should ever be lost. For thus were the Israelites admonished that they must honor that God by whose grace they had escaped in safety from the common destruction of Egypt, and, moreover, that they were rescued by His special blessing, in order that they should consecrate themselves to God their Deliverer. For the offering which He here requires, was a mark of separation between them and the heathen nations. The first-born is called the opening of the womb, because it is the beginning of generation. The expression, “among the children of Israel,” when he is speaking of brutes, as well as of their own offspring and children, is meant to distinguish the wild beasts from the tame and domestic animals. But although He commands only the first-born of the race of Abraham to be offered to Him, still this must undoubtedly be extended to the sanctification of the whole people; for whilst He says, that the first-born were His, because they especially owed their preservation to His mercy, yet for the same reason he signifies that all were His own.
11. And it shall be when the Lord shall bring thee. He proceeds with what had been glanced at in the beginning of the chapter with respect to the consecration of the first-born, that in this way they should bear witness to the special blessing of God which preserved them when He destroyed the first-born of the Egyptians. But He commands the animals to be brought to Him, in order that they should be slain in the tabernacle. It is a common figure of speech to say, that the faithful and their gifts were placed in God’s sight when they entered the tabernacle. I conceive that they were ordered, in Exodus 22:30, to keep the first-born seven days, in order to prevent deceptions, because if the young had been earlier torn from the teats of their dams, and immediately delivered to the priests, the offering would have been useless. Yet I doubt not that the eighth day was chosen because it was the one prescribed for circumcision. An exception is added, that a price should be paid for an ass, the offering of which would have been unclean. With regard to their children, it was requisite that they should be redeemed, because they could not be offered in sacrifice, nor made priests.