I will pass through - A word wholly distinct from that which means "pass over." The "passing through" was in judgment, the "passing over" in mercy.

Against all the gods of Egypt - Compare the margin reference. In smiting the firstborn of all living beings, man and beast, God struck down the objects of Egyptian worship (compare Exodus 12:5).

Against all the gods of Egypt, etc. - As different animals were sacred among the Egyptians, the slaying of the first-born of all the beasts might be called executing judgment upon the gods of Egypt. As this however does not appear very clear and satisfactory, some have imagined that the word אלהי elohey should be translated princes, which is the rendering in our margin; for as these princes, who were rulers of the kingdom under Pharaoh, were equally hostile to the Hebrews with Pharaoh himself, therefore these judgments fell equally heavy on them also. But we may ask, Did not these judgments fall equally on all the families of Egypt, though multitudes of them had no particular part either in the evil counsel against the Israelites or in their oppression? Why then distinguish those in calamities in which all equally shared? None of these interpretations therefore appear satisfactory. Houbigant, by a very simple and natural emendation, has, he thinks, restored the whole passage to sense and reason. He supposes that אלהי elohey, Gods, is a mistake for אהלי ahley, Tents or habitations, the ה he and the ל lamed being merely interchanged. This certainly gives a very consistent sense, and points out the universality of the desolation to which the whole context continually refers. He therefore contends that the text should be read thus: And on all the Tents (or Habitations) of Egypt I will execute judgment; by which words the Lord signified that not one dwelling in the whole land of Egypt should be exempted from the judgment here threatened. It is but justice to say that however probable this criticism may appear, it is not supported by any of the ancient versions, nor by any of the MSS. collated by Kennicott and De Rossi. The parallel place also, Numbers 33:4, is rather against Houbigant's interpretation: For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also [ובאלהיהם ubeloheyhem] the Lord executed judgments. But Houbigant amends the word in this place in the same way as he does that in Exodus. There appears also to be an allusion to this former judgment in Isaiah 19:1 : Behold, the Lord - shall come into Egypt, and the idols [אלילי eliley] of Egypt shall be moved at his presence. And in Jeremiah 43:13 : The houses of the gods [בתי אלהי bottey elohey] of the Egyptians shall he burn with fire. The rabbins say that "when Israel came out of Egypt, the holy blessed God threw down all the images of their abominations, and they were broken to pieces." When a nation was conquered, it was always supposed that their gods had either abandoned them or were overcome. Thus Egypt was ruined, and their gods confounded and destroyed by Jehovah. See Clarke's note on Exodus 11:7.

For I will pass through the land of Egypt this night,..... Which must be understood consistent with his omnipresence, and of the manifestation of his powerful presence, or of the exertion of his mighty power in the following event: and will smite all the

firstborn in the land of Egypt, both man and beast; as had been declared to Pharaoh, Exodus 11:5.

and against all the gods of Egypt I will execute judgment; meaning either figuratively, the nobles, princes, judges and civil magistrates, who are sometimes called Elohim, gods; but since the firstborn of these, as of others, and so the judgment on them, are comprehended in the preceding clause, this is, rather to be understood literally of the idols of the Egyptians, their images of gold and silver, or of whatever they were made of: the Targum of Jonathan is,"on all the idols of the Egyptians I will exercise four judgments; the molten idols shall be melted, the idols of stone shall be cut asunder, the idols of earth shall be broke to pieces, and the idols of wood shall become ashes;''see Numbers 33:4 and there are some traces of this in Heathen writers; Artapanus (e) says, that by an earthquake most of the temples in Egypt fell; and Justin (f) reports, that Moses, being the leader of the exile Israelites, stole away the sacred things of the Egyptians, i.e. their gods, which they endeavoured to regain by force of arms:

I am the Lord; God Almighty, faithful and true, and therefore what was threatened should certainly be performed, and thereby the Egyptians and all others might know that he was Jehovah alone, and that there is no God beside him.

(e) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. (f) E Trogo, l. 36. c. 2.

In Exodus 12:12 and Exodus 12:13 the name pesach is explained. In that night Jehovah would pass through Egypt, smite all the first-born of man and beast, execute judgment upon all the gods of Egypt, and pass over (פּסח) the Israelites. In what the judgment upon all the gods of Egypt consisted, it is hard to determine. The meaning of these words is not exhausted by Calvin's remark: "God declared that He would be a judge against the false gods, because it was most apparent then, now little help was to be found in them, and how vain and fallacious was their worship." The gods of Egypt were spiritual authorities and powers, δαιμόνια, which governed the life and spirit of the Egyptians. Hence the judgment upon them could not consist of the destruction of idols, as Ps. Jonathan's paraphrase supposes: idola fusa colliquescent, lapidea concidentur, testacea confringentur, lignea in cinerem redigentur. For there is nothing said about this; but in v. 29 the death of the first-born of men and cattle alone is mentioned as the execution of the divine threat; and in Numbers 33:4 also the judgment upon the gods is connected with the burial of the first-born, without special reference to anything besides. From this it seems to follow pretty certainly, that the judgments upon the gods of Egypt consisted in the slaying of the first-born of man and beast. But the slaying of the first-born was a judgment upon the gods, not only because the impotence and worthlessness of the fancied gods were displayed in the consternation produced by this stroke, but still more directly in the fact, that in the slaying of the king's son and many of the first-born animals, the gods of Egypt, which were worshipped both in their kings and also in certain sacred animals, such as the bull Apis and the goat Nendes, were actually smitten themselves.

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.

gods: or, princes

12. smite . gods of Egypt-perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Nu 33:4; Isa 19:1).

12:1-20 The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful 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. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53,55. It was all to be eaten; those who 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. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, 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. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; 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, 1Co 5:7,8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.