Exodus 13:10

13:1-10 In remembrance of the destruction of the first-born of Egypt, both of man and of beast, and the deliverance of the Israelites out of bondage, the first-born males of the Israelites were set apart to the Lord. By this was set before them, that their lives were preserved through the ransom of the atonement, which in due time was to be made for sin. They were also to consider their lives, thus ransomed from death, as now to be consecrated to the service of God. The parents were not to look upon themselves as having any right in their first-born, till they solemnly presented them to God, and allowed his title to them. That which is, by special mercy, spared to us, should be applied to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made. The remembrance of their coming out of Egypt must be kept up every year. The day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The Scripture tells us not expressly what day of the year Christ rose, but it states particularly what day of the week it was; as the more valuable deliverance, it should be remembered weekly. The Israelites must keep the feast of unleavened bread. Under the gospel, we must not only remember Christ, but observe his holy supper. Do this in remembrance of him. Also care must be taken to teach children the knowledge of God. Here is an old law for catechising.

Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread: from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" (c); that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running. (c) "a diebus in dies", V. L. Montanus, Munster, Vatablus, Drusius.

Hebrew writers have generally regarded this as a formal injunction to write the precepts on slips of parchment, and to fasten them on the wrists and forehead; but other commentators are generally agreed that it is to be understood metaphorically. The words appear to be put into the mouths of the parents. They were to keep all the facts of the Passover constantly in mind, and, referring to a custom prevalent ages before Moses in Egypt, to have them present as though they were inscribed on papyrus or parchment fastened on the wrists, or on the face between the eyes. If, as may be inferred from Deuteronomy 6:7-8 , Moses adopted this custom, he would take care to warn the people against the Egyptian superstition of amulets. Modern Israelites generally allege this precept as a justification for the use of phylacteries.

10 . Thou shalt therefore keep ] Heb. And thou shalt keep. in its season ] in the month of Abib ( v. 4); cf. Exodus 23:15 , where the same Hebrew word is rendered ‘in the time appointed of the month of Abib.’ from year to year ] מימים ימימה : so Jdg 11:40 ; Jdg 21:19 , Exodus 1:3 ; 1 Samuel 2:19 †. ( b ) 11–16. Firstborn males, both of man and beast, to belong to Jehovah. The firstling of an ass is to be either redeemed by a lamb or killed; the firstborn of men are also to be redeemed: other firstling were sacrificed to Jehovah. Like vv. 3–10, an older law of J ( v. 12f., cf. Exodus 34:19 f.) in a parenetic setting. ‘The passage is related to v. 1f. (P) as vv. 3–10 (J) are related to Exodus 12:14-20 (P), and Exodus 12:21-27 (J) to Exodus 12:2-13 (P)’ (Di.).

2 . And if thou refuse , &c.] The announcement to Pharaoh of what will follow, in case he refuses, as elsewhere in J ( Exodus 8:21 , Exodus 9:2 , Exodus 10:4 ; cf. Exodus 9:17 , Exodus 4:23 ). borders ] i.e. territory , as often: in J, here, Exodus 10:4 ; Exodus 10:14 ; Exodus 10:19 , Exodus 13:7 .

9. it shall be for a sign unto thee upon thine hand, &c.—There is no reason to believe that the Oriental tattooing—the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees—parchment scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a figurative mode of expression. that the Lord's law may be in thy mouth, &c.—that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

CHAPTER 10 Ex 10:1-20. Plague of Locusts. 1. show these my signs, &c.—Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.The reason why God hardened Pharaoh’s heart, Exodus 10:1,2. Egypt threatened with locusts, Exodus 10:4. Pharaoh’s servants persuade him to let the Israelites go, Exodus 10:7. Pharaoh inquires of Moses who are they that shall go to serve the Lord, Exodus 10:8. Of Moses’s answer, Exodus 10:9. Pharaoh’s reply, Exodus 10:10,11. Locusts come over all Egypt, Exodus 10:13-15. Pharaoh sends for Moses, and confesseth his sin, Exodus 10:16,17. Moses prays to God, Exodus 10:18. The plague is stayed, Exodus 10:19. Pharaoh’s heart hardened, Exodus 10:20. The ninth plague, to wit, darkness over all Egypt, Exodus 10:22,23. Pharaoh would let Israel go, but without cattle, Exodus 10:24. Moses will not leave a hoof behind, Exodus 10:25,26. Pharaoh hardened, Exodus 10:27; and charges Moses, upon pain of death, never to appear in his sight any more, Exodus 10:28; which also came to pass, Exodus 10:29. No text from Poole on this verse.