Feast of Unleavened Bread

      14‘Now this day will be a memorial to you, and you shall celebrate it as a feast to the LORD; throughout your generations you are to celebrate it as a permanent ordinance. 15‘Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel. 16‘On the first day you shall have a holy assembly, and another holy assembly on the seventh day; no work at all shall be done on them, except what must be eaten by every person, that alone may be prepared by you. 17‘You shall also observe the Feast of Unleavened Bread, for on this very day I brought your hosts out of the land of Egypt; therefore you shall observe this day throughout your generations as a permanent ordinance. 18‘In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening. 19‘Seven days there shall be no leaven found in your houses; for whoever eats what is leavened, that person shall be cut off from the congregation of Israel, whether he is an alien or a native of the land. 20‘You shall not eat anything leavened; in all your dwellings you shall eat unleavened bread.’”

      21Then Moses called for all the elders of Israel and said to them, “Go and take for yourselves lambs according to your families, and slay the Passover lamb. 22“You shall take a bunch of hyssop and dip it in the blood which is in the basin, and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning.

A Memorial of Redemption

      23“For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you. 24“And you shall observe this event as an ordinance for you and your children forever. 25“When you enter the land which the LORD will give you, as He has promised, you shall observe this rite. 26“And when your children say to you, ‘What does this rite mean to you?’ 27you shall say, ‘It is a Passover sacrifice to the LORD who passed over the houses of the sons of Israel in Egypt when He smote the Egyptians, but spared our homes.’” And the people bowed low and worshiped.

      28Then the sons of Israel went and did so; just as the LORD had commanded Moses and Aaron, so they did.

      29Now it came about at midnight that the LORD struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle. 30Pharaoh arose in the night, he and all his servants and all the Egyptians, and there was a great cry in Egypt, for there was no home where there was not someone dead. 31Then he called for Moses and Aaron at night and said, “Rise up, get out from among my people, both you and the sons of Israel; and go, worship the LORD, as you have said. 32“Take both your flocks and your herds, as you have said, and go, and bless me also.”

Exodus of Israel

      33The Egyptians urged the people, to send them out of the land in haste, for they said, “We will all be dead.” 34So the people took their dough before it was leavened, with their kneading bowls bound up in the clothes on their shoulders.

      35Now the sons of Israel had done according to the word of Moses, for they had requested from the Egyptians articles of silver and articles of gold, and clothing; 36and the LORD had given the people favor in the sight of the Egyptians, so that they let them have their request. Thus they plundered the Egyptians.

      37Now the sons of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, aside from children. 38A mixed multitude also went up with them, along with flocks and herds, a very large number of livestock. 39They baked the dough which they had brought out of Egypt into cakes of unleavened bread. For it had not become leavened, since they were driven out of Egypt and could not delay, nor had they prepared any provisions for themselves.

      40Now the time that the sons of Israel lived in Egypt was four hundred and thirty years. 41And at the end of four hundred and thirty years, to the very day, all the hosts of the LORD went out from the land of Egypt.

Ordinance of the Passover

      42It is a night to be observed for the LORD for having brought them out from the land of Egypt; this night is for the LORD, to be observed by all the sons of Israel throughout their generations.

      43The LORD said to Moses and Aaron, “This is the ordinance of the Passover: no foreigner is to eat of it; 44but every man’s slave purchased with money, after you have circumcised him, then he may eat of it. 45“A sojourner or a hired servant shall not eat of it. 46“It is to be eaten in a single house; you are not to bring forth any of the flesh outside of the house, nor are you to break any bone of it. 47“All the congregation of Israel are to celebrate this. 48“But if a stranger sojourns with you, and celebrates the Passover to the LORD, let all his males be circumcised, and then let him come near to celebrate it; and he shall be like a native of the land. But no uncircumcised person may eat of it. 49“The same law shall apply to the native as to the stranger who sojourns among you.”

      50Then all the sons of Israel did so; they did just as the LORD had commanded Moses and Aaron. 51And on that same day the LORD brought the sons of Israel out of the land of Egypt by their hosts.

Parallel Verses

New American Standard Bible (©1995)
Now if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb.

GOD'S WORD® Translation (©1995)
A household may be too small to eat a whole animal. That household and the one next door can share one animal. Choose your animal based on the number of people and what each person can eat.

King James Bible
And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

Douay-Rheims Bible
But if the number be less than may suffice to eat the lamb, he shall take unto him his neighbour that joineth to his house, according to the number of souls which may be enough to eat the lamb.

Darby Bible Translation
And if the household be too small for a lamb, let him and his neighbour next unto his house take it according to the number of the souls; each according to the measure of his eating shall ye count for the lamb.

English Revised Version
and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man's eating ye shall make your count for the lamb.

Webster's Bible Translation
And if the household shall be too small for the lamb, let him and his neighbor next to his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

World English Bible
and if the household is too little for a lamb, then he and his neighbor next to his house shall take one according to the number of the souls; according to what everyone can eat you shall make your count for the lamb.

Young's Literal Translation
'(And if the household be too few for a lamb, then hath he taken, he and his neighbour who is near unto his house, for the number of persons, each according to his eating ye do count for the lamb,)

Cross References

Exodus 12:3 "Speak to all the congregation of Israel, saying, 'On the tenth of this month they are each one to take a lamb for themselves, according to their fathers' households, a lamb for each household.

Exodus 12:5 'Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 12

This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences, of all that are recorded in the Old Testament. I. Not one of all the ordinances of the Jewish church was more eminent than that of the passover, nor is any one more frequently mentioned in the New Testament; and we have here an account of the institution to it. The ordinance consisted of three parts:-1. The killing and eating of the paschal lamb (v. 1-6, 8-11). 2. The sprinkling of the blood upon the door-posts, spoken of as a distinct thing (Heb. 11:28), and peculiar to this first passover (v. 7), with the reason for it (v. 13). 3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance (v. 14-20). This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover (v. 21-23). (2.) Of the after passovers (v. 24-27). And the Israelites' obedience to these orders (v. 28). II. Not one of all the providences of God concerning the Jewish church was more illustrious, or is more frequently mentioned, than the deliverance of the children of Israel out of Egypt. 1. The firstborn of the Egyptians are slain (v. 29, 30). 2. Orders are given immediately for their discharge (v. 31-33). 3. They begin their march. (1.) Loaded with their own effects (v. 34). (2.) Enriched with the spoils of Egypt (v. 35, 36). (3.) Attended with a mixed multitude (v. 37, 38). (4.) Put to their shifts for present supply (v. 39). The event is dated (v. 40-42). Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions (v. 43-49). [2.] Of this memorable providence (v. 50, 51).

Verses 1-20

Moses and Aaron here receive of the Lord what they were afterwards to deliver to the people concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months (v. 1, 2): This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, Cant. 2:11, 12. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had be degrees brought them near together from their dispersions, for their are here called the congregation of Israel (v. 3), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion.

I. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, kill a lamb, or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to kill it (v. 6) as a sacrifice; not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn.

II. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it in haste (v. 11), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them.

III. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, v. 7. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, v. 12, 13. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it Num. 33:4. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers (ch. 18:11), The Lord is greater than all gods. The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note, 1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them. 2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world.

IV. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, v. 14-20. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the gospel preached, and not to them only, who could not stedfastly look to the end of these things, Heb. 4:2; 2 Co. 3:13.

1. The paschal lamb was typical. Christ is our Passover, 1 Co. 5:7. (1.) It was to be a lamb; and Christ is the Lamb of God (Jn. 1:29), often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year (v. 5), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish (v. 5), denoting the purity of the Lord Jesus, a Lamb without spot, 1 Pt. 1:19. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent. (4.) It was to be set apart four days before (v. 3, 6), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire (v. 6-9), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the end of the world (Heb. 9:26), by the hand of the Jews, the whole multitude of them (Lu. 23:18), and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken (v. 46), which is expressly said to be fulfilled in Christ (Jn. 19:33, 36), denoting the unbroken strength of the Lord Jesus.

2. The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Rom. 5:11. (2.) It was to be sprinkled with a bunch of hyssop (v. 22) dipped in the basin. The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the Lamb is always in the forehead, Rev. 7:3. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, Isa. 35:8. (4.) It was to be sprinkled upon the lintel and the sideposts, but not upon the threshold (v. 7), which cautions us to take heed of trampling under foot the blood of the covenant, Heb. 10:29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Rom. 8:1.

3. The solemnly eating of the lamb was typical of our gospel-duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see Jn. 6:53-55. (2.) It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those hat gather much of Christ will have nothing over. (3.) It was to be eaten immediately, not deferred till morning, v. 10. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs (v. 8), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It was to be eaten in a departing posture (v. 11); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb. 13:13, 14.

4. The feast of unleavened bread was typical of the Christian life, 1 Co. 5:7, 8. Having received Christ Jesus the Lord, (1.) We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done (v. 16), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, v. 19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever (v. 17); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.

Calvin's Commentary

1. And the Lord spake unto Moses and Aaron in the land of Egypt, saying,

1. Loquutus est Jehova ad Mosen et ad Abaton in terra Aegypti, dicendo.

2. This month shall be unto you the beginning of months: it shall be the first month of the year to you.

2. Mensis iste principium vobis erit mensium, et primus idem vobis in mensibus anni.

3. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their' fathers, a lamb for an house.

3. Loquimini ad totum coetum Israel, dicendo, Decima hujus mensis tollat sibi quisque agnum secundum domum patrum, agnum domatim.

4. And if the household be too little for the lamb, let him and his neighbor next unto his house take it, according to the number of the souls: every man, according to his eating, shall make your count for the lamb.

4. Quod si minor fuerit familia quam pro agno, assumet ipse vicinum suum qui propinquior fuerit domus suae, pro numero animarum, singuli ad mensuram cibi sui numerabitis pro agno.

5. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats.

5. Agnus erit vobis integer masculus anniculus, quem ex ovibus aut capris tolletis.

6. And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.

6. Et erit vobis in custodia usque ad decimam quartam diem hujus mensis: mactabitque eum omnis coetus Israel inter vesperas.

7. And they shall take of the blood, and strike it on the two sideposts, and on the upper door-post of the houses wherein they shall eat it.

7. Et tollent e sanguine, ponentque super duos postes, et in superliminari ad domus in quibus eum comedent.

8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

8. Et comedent carnem in ipsa nocte assam igni, et azymos panes cum amaritudinibus comedent.

9. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

9. Non comedetis ex co crudum, vel coctione coctum in aquis, sed assum igni: caput ejus cum cruribus ejus, et cum intestinis ejus.

10. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

10. Nec residuum facietis quicquam ex eo usque mane: quod autem reliquum fuerit ex eo usque mane, comburetis.

11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; it is the Lord's passover.

11. Sic comedetis illum, lumbis vestris accincti, et calceamenta vestra in pedibus vestris, et baculus vester in manu vestra, et comedetis ipsum cum festinatione. Est Pesah Jehovae.

12. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast: and against all the gods of Egypt I will execute judgment: I am the Lord.

12. Nam transibo per terram Aegypti nocte hac, et percutiam omnem primogenitum in terra Aegypti ab homine usque ad jumentum: et in cunctis diis Aegypti edam judicia: ego Jehova.

13. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

13. Et erit sanguis vobis in signum per domos in quibus vos fueritis: et videns sanguinem ipsum transiliam vos: nec erit in vobis plaga interitus quum percutiam terram Aegypti.

14. And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations: ye shall keep it a feast by an ordinance for ever.

14. Et erit vobis dies iste in memoriam: et celebrabitis eum festum Jehovae in generationes vestras, statuto aeterno celebrabitis eum.

15. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel.

15. Septem diebus infermentata comedetis: prima die cessare facietis fermentum e domibus vestris.

16. And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

16. Et in die primo, convocatio sancta, die quoque septimo convocatio sancta erit vobis: omne opus non fiet in eis, veruntamen quod comedetur ab omni anima, illud tantummodo fiet a vobis.

17. And ye shall observe the feast of unleavened bread; for in this self-same day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.

17. Observabitisque infermentata: quia hac ipsa die eduxi exercitus vestros e terra Aegypti: observabitis inquam diem istum in generationibus vestris statuto perpetuo.

18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

18. In primo mense, decimo quarto die mensis, in vespera comedetis infermentata usque ad diem vicesimum primum mensis in vespera.

19. Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

19. Septem diebus fermentum non invenietur in domibus vestris.

20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.

20. Omne fermentum non comedetis: in omnibus habitaculis vestris comedetis infermentata.

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The Exodus
The land of Egypt is a picture of the house of bondage into which all God's covenant people will, sooner or later, be brought on account of their sin. All those whom God means to give an inheritance in Canaan, he will first take down into Egypt. Even Jesus Christ himself went into Egypt before he appeared publicly as a teacher before the world, that in his instance, as well as in that of every Christian, the prophecy might be fulfilled--"Out of Egypt have I called my Son." Every one who enjoys the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

A Question for Communicants
"What mean ye by this service?"--Exodus 12:26. IN A SPIRITUAL religion, everything must be understood. That which is not spiritual, but ritualistic, contents itself with the outward form. Under the Jewish dispensation, there was a very strong tendency in that direction; but it was kept to some extent in check. Under the Christian faith, this tendency must not be tolerated at all. We must know the meaning of what we do; otherwise we are not profited. We do not believe in the faith of the man who was …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The Blood
Now, at the time of which this Book of Exodus speaks, Egypt was exposed to a terrible peril. Jehovah himself was about to march through the streets of all the cities of Egypt. It was not merely a destroying angel, but Jehovah himself; for thus it is written, "I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast." No one less than I AM, the great God, had vowed to "cut Rahab" with the sword of vengeance. Tremble, ye inhabitants …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

The Birthnight of Freedom
(Easter Day.) Exodus xii. 42. This is a night to be much observed unto the Lord, for bringing the children of Israel out of Egypt. To be much observed unto the Lord by the children of Israel. And by us, too, my friends; and by all nations who call themselves FREE. There are many and good ways of looking at Easter Day. Let us look at it in this way for once. It is the day on which God himself set men FREE. Consider the story. These Israelites, the children of Abraham, the brave, wild patriarch …
Charles Kingsley—The Gospel of the Pentateuch

Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and …
Lewis Bayly—The Practice of Piety

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it …
Lewis Bayly—The Practice of Piety

The Reaction against Egypt
THE XIth DYNASTY: HARMHABI--THE HITTITE EMPIRE IN SYRIA AND IN ASIA MINOR--SETI I. AND RAMSES II.--THE PEOPLE OF THE SEA: MINEPHTAH AND THE ISRAELITE EXODUS. The birth and antecedents of Harmhabi, his youth, his enthronement--The final triumph of Amon and his priests--Harmhabi infuses order into the government: his wars against the Ethiopians and Asiatics--The Khati, their civilization, religion; their political and military constitution; the extension of their empire towards the north--The countries …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 5

The Typical Significance of the Scriptures Declare their Divine Authorship
"In the volume of the Book it is written of Me" (Heb. 10:7). Christ is the Key to the Scriptures. Said He, "Search the Scriptures..they are they which testify of Me." (John 5:39), and the "Scriptures" to which He had reference, were not the four Gospels for they were not then written, but the writings of Moses and the prophets. The Old Testament Scriptures then are something more than a compilation of historical records, something more than a system of social and religious legislation, something …
Arthur W. Pink—The Divine Inspiration of the Bible

Preparation for Passover. Disciples Contend for Precedence.
(Bethany to Jerusalem. Thursday Afternoon and, After Sunset, Beginning of Friday.) ^A Matt. XXVI. 17-20; ^B Mark XIV. 12-17; ^C Luke XXII. 7-18, 24-30. ^c 7 And the day of unleavened bread came, on which the passover must be sacrificed. [See p. 57. Leaven was to the Jew a symbol of corruption and impurity, because it causes bread to become stale. The feast of unleavened bread began properly on the fifteenth of Nisan, and lasted seven days, but this was the fourteenth Nisan, the day on which the paschal …
J. W. McGarvey—The Four-Fold Gospel

Bread and Wine
"And as they were eating, He took bread, and when He had blessed, He brake it, and gave to them, and said, Take ye: this is My body. And He took a cup, and when He had given thanks, He gave to them: and they all drank of it. And He said unto them, This is My blood of the covenant, which is shed for many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God." MARK 14:22-25 (R.V.) HOW much does the Gospel of St. Mark tell us …
G. A. Chadwick—The Gospel of St. Mark

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2

Sundry Exhortations.
HEBREWS xiii. Let love of the brethren continue. Forget not to shew love unto strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; them that are evil entreated, as being yourselves also in the body. Let marriage be had in honour among all, and let the bed be undefiled: for fornicators and adulterers God will judge. Be ye free from the love of money; content with such things as ye have: for Himself hath said, I will in no wise fail thee, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration …
Thomas Watson—A Body of Divinity

Jesus, My Rock.
When the storm and the tempest are raging around me, Oh! where shall I flee to be safe from their shock? There are walls which no mortal hands built to surround me, A Refuge Eternal,--'Tis JESUS MY ROCK! When my heart is all sorrow, and trials aggrieve me, To whom can I safely my secrets unlock? No bosom (save one) has the power to relieve me, The bosom which bled for me, JESUS MY ROCK! When Life's gloomy curtain, at last, shall close o'er me, And the chill hand of death unexpectedly knock, I will …
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus