อพยพ 12:9 วิจารณ์

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 (Exo 12:1-6, Exo 12:8-11). 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 (Exo 12:7), with the reason for it (Exo 12:13). 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 (Exo 12:14-20). This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover (Exo 12:21-23). (2.) Of the after passovers (Exo 12:24-27). And the Israelites' obedience to these orders (Exo 12:28). 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 (Exo 12:29, Exo 12:30). 2. Orders are given immediately for their discharge (Exo 12:31-33). 3. They begin their march. (1.) Loaded with their own effects (Exo 12:34). (2.) Enriched with the spoils of Egypt (Exo 12:35, Exo 12:36). (3.) Attended with a mixed multitude (Exo 12:37, Exo 12:38). (4.) Put to their shifts for present supply (Exo 12:39). The event is dated (Exo 12:40-42). Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions (Exo 12:43-49). [2.] Of this memorable providence (Exo 12:50, Exo 12:51).

INTRODUCTION TO EXODUS 12 This chapter begins with observing, that the month in which the above wonders were wrought in Egypt, and the following ordinance appointed to the Israelites, should hereafter be reckoned the first month in the year, Exo 12:1 on the tenth day of which a lamb here described was to be taken and kept till the fourteenth, and then slain, and its blood sprinkled on the posts of the houses of the Israelites, Exo 12:3, the manner of dressing and eating it is shown, Exo 12:8 and the reason of the institution of this ordinance being given, Exo 12:12, and an order to eat unleavened bread during seven days, in which the feast was to be kept, Exo 12:15, directions are also given for the immediate observance of it, and particularly about the sprinkling of the blood of the lamb, and the use of it, Exo 12:21, and this ordinance, which they were to instruct their children in, was to be kept by them in succeeding ages for ever, Exo 12:24 about the middle of the night it was first observed, all the firstborn in Egypt were slain, which made the Egyptians urgent upon the Israelites to depart in haste, Exo 12:28 and which they did with their unleavened dough, and with great riches they had borrowed of the Egyptians, Exo 12:34, the number of the children of Israel at the time of their departure, the mixed multitude and cattle that went with them, their baking their unleavened cakes, the time of their sojourning in Egypt, and of their coming out of it that night, which made it a remarkable one, are all particularly taken notice of, Exo 12:37, laws and rules are given concerning the persons that should partake of the passover, Exo 12:43 and the chapter is concluded with observing, that it was kept according to the command of God, and that it was on the same day it was first instituted and kept that Israel were brought out of Egypt, Exo 12:50.

Eat not of it raw,.... Not roasted enough; and so Jarchi says, that what is not sufficiently roasted, or is not thoroughly and down roasted, is in the Arabic language called (u), the word here used; and so Maimonides (w) says it signifies flesh, on which the fire begins to operate, and is roasted a little, but not enough for eating. And indeed there seems to be no necessity of a prohibition of eating the flesh quite raw: some (x) derive the word from a root which signifies to break, and suppose that this rule forbids the breaking or cutting it in pieces; that as it was to be roasted whole, and not a bone of it to be broken, so it was to be brought to table whole, and the whole to be eaten; but then it could not be eaten without being cut to pieces. Abarbinel (y) takes the word in the usual signification of it, "now", as if the sense was, ye shall not eat of it now, not before the evening of the fourteenth day; but whereas Moses had told them, Exo 12:6, that the lamb was to be kept up until the fourteenth day, it was needless to tell them that they should not eat it now or immediately; the first sense is best, and this shows that Christ, the antitype of this lamb, is not to be eaten in a carnal but spiritual manner, of which our Lord treats in Joh 6:31, nor sodden at all with water; the Targum of Jonathan is,"neither boiled in wine, nor in oil, nor in other liquor, nor boiled in water.''This, with respect to the antitype, shows, that Christ is not to be received in a cold lukewarm manner, and with indifference; and that nothing is to be mixed, added, and joined unto him, but he alone is to be regarded in the business of our acceptance, justification, and salvation: but roast with fire; for the reasons before given: the manner of roasting it, according to the Jewish canons (z), was this, they bring a spit made of the wood of pomegranate, and thrust it into its mouth quite through it, and put the thighs and entrails within it; they do not roast the passover lamb on an iron spit, nor on an iron grate. Maimonides (a) is a little more particular and exact in his account; to the question, how do they roast it? he replies,"they transfix it through the middle of the mouth to its posteriors, with a wooden spit, and they hang it in the midst of a furnace, and the fire below:''so that it was not turned upon a spit, according to our manner of roasting, but was suspended on a hook, and roasted by the fire underneath, and so was a more exact figure of Christ suspended on the cross, and enduring the fire of divine wrath. And Justin Martyr (b) is still more particular, who was by birth a Samaritan, and was well versed in Jewish affairs; he, even in conversing with Trypho the Jew, who could have contradicted him had he said what was wrong, says, the lamb was roasted in the form of a cross; one spit, he says, went through from the lower parts to the head, and again another across the shoulders, to which the hands (or rather the legs) of the lamb were fastened and hung; and so was a very lively emblem of Christ crucified: his head, with his legs, and with the purtenance thereof; or with its inwards (c), these were all to be roasted together, the whole lamb with all that belonged to it, with which the above canon of the Jews agrees. (u) "cruda fuit caro", Golius, col. 2476. Semicocta, "cruda fuit caro", Castell. Lex. col. 2296. Vid. Hottinger. Smegma Oriental. p. 169, 170. (w) Hilchot Korban Pesach. c. 8. sect. 6. (x) Oleaster apud Rivet in loc. Gusset. Comment. Ebr. p. 487, 488; so some in Aben Ezra. (y) So Marinus Brixianus in Arca Noe. (z) Misn. Pesach. c. 7. sect. 1, 2. (a) Hilchot Korban Pesach. c. 8. sect. 10. (b) Dialog. cum Trypho Jud. p. 259. (c) "et cum interioribus ejus", Pagninus, Tigurine version, so Junius & Tremellius, Piscator.

One must not therefore eat the flesh of the lamb raw, as the slaves of the letter do in the manner of animals which are irrational and quite savage. In relation to men who are truly rational through their desire to understand the spiritual aspects of the world, the former [slaves of the letter] share the company of wild beasts.We must strive, however, in transforming the rawness of Scripture into boiled food, not to transform what has been written into what is flaccid, watery and limp. This is what they do who “have itching ears and” turn them away “from the truth” and transform the anagogical meanings so far as they are concerned to the carelessness and wateriness of their manner of life.

“You shall eat it with its head and shanks and inner organs.” To me, the head seems to be that of the Lamb, written of in St. John’s Gospel: “In the beginning was the Word, and the Word was with God; and the Word was God; he was in the beginning with God.” The shanks represent the human nature that he deigned to assume for our salvation. Another interpretation, however, is also possible. The head may be taken to signify spiritual understanding; the shanks, historical narrative; the inner organs are whatever lies hidden within the letter, whatever is not perceived on the surface but is brought to light by exegetes only after they have well considered it in painstaking investigation.

Children of purity and disciples of chastity, let us celebrate the praises of the virgin-born God with lips all pure. Being counted worthy to partake of the flesh of the spiritual Lamb, let us take the head with the feet, understanding the head as the divinity and the feet as the humanity.

Where it is also added: "You shall not eat any of it raw, nor cooked in water." Behold, now the very words of the history drive us from a historical understanding. Surely, dearest brothers, that Israelite people established in Egypt had not been accustomed to eat raw lamb, that the law should say to them: "You shall not eat any of it raw"? Where it is also added: "Nor cooked in water." But what does water signify except human knowledge, according to what is said by Solomon in the voice of heretics: "Stolen waters are sweeter." What do the raw flesh of the Lamb signify except His humanity considered without reflection and left without reverence of thought? For everything that we consider carefully we, as it were, cook with the mind. But the flesh of the lamb is neither to be eaten raw nor cooked in water, because our Redeemer is neither to be considered a mere man, nor is how God was able to become incarnate to be thought through by human wisdom. For everyone who believes our Redeemer to be a mere man, what else does he do but eat the raw flesh of the lamb, which he was unwilling to cook through understanding of His divinity? And everyone who attempts to examine the mysteries of His incarnation according to human wisdom wishes to cook the flesh of the lamb in water, that is, he wishes to penetrate the mystery of His dispensation through dissolute knowledge. Therefore, whoever desires to celebrate the solemnity of Paschal joy, let him neither cook the lamb in water nor eat it raw, so that he may neither seek to penetrate through human wisdom the depth of His incarnation, nor believe in Him as in a mere man; but let him eat the flesh roasted by fire, so that he may know that all things were dispensed through the power of the Holy Spirit.

The month Abib is to be considered as the commencement of the year, Exo 12:1, Exo 12:2. The Passover instituted; the lamb or kid to be used on the occasion to be taken from the flock the tenth day of the month, and each family to provide one, Exo 12:3, Exo 12:4. The lamb or kid to be a male of the first year without blemish, Exo 12:5. To be killed on the fourteenth day, Exo 12:6, and the blood to be sprinkled on the side posts and lintels of the doors, Exo 12:7. The flesh to be prepared by roasting, and not to be eaten either sodden or raw, Exo 12:8, Exo 12:9; and no part of it to be left till the morning, Exo 12:10. The people to eat it with their loins girded, etc., as persons prepared for a journey, Exo 12:11. Why called the Passover, Exo 12:12. The blood sprinkled on the door posts, etc., to be a token to them of preservation from the destroying angel, Exo 12:13. The fourteenth day of the month Abib to be a feast for ever, Exo 12:14. Unleavened bread to be eaten seven days, Exo 12:15. This also to be observed in all their generations for ever, Exo 12:17-20. Moses instructs the elders of Israel how they are to offer the lamb and sprinkle his blood, and for what purpose, Exo 12:21-23. He binds them to instruct their children in the nature of this rite, Exo 12:24-27. The children of Israel act as commanded, Exo 12:28. All the first-born of Egypt slain, Exo 12:29, Exo 12:30. Pharaoh and the Egyptians urge Moses, Aaron, and the Israelites to depart, Exo 12:31-33. They prepare for their departure, and get gold, silver, and raiment from the Egyptians, Exo 12:34-36. They journey from Rameses to Succoth, in number six hundred thousand men, besides women and children, and a mixed multitude, Exo 12:37, Exo 12:38. They bake unleavened cakes of the dough they brought with them out of Egypt, Exo 12:39. The time in which they sojourned in Egypt, Exo 12:40-42. Different ordinances concerning the Passover, Exo 12:43-49; which are all punctually observed by the people, who are brought out of Egypt the same day, Exo 12:50, Exo 12:51.

With the purtenance thereof - All the intestines, for these were abused by the heathens to purposes of divination; and when roasted in the manner here directed they could not be thus used. The command also implies that the lamb was to be roasted whole; neither the head or legs were to be separated, nor the intestines removed. I suppose that these last simply included the heart, lungs, liver, kidneys, etc., and not the intestinal canal.

THE PASSOVER INSTITUTED. (Exo 12:1-10) the Lord spake unto Moses--rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.

Eat not of it raw--that is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (Joh 19:36).