3. And Moses said unto the people. He repeats what he had said more at length in the foregoing chapter, respecting the unleavened bread, not so much to instruct as to exhort them; for he had already expressed the matter with so much clearness, that there was no need of further explanation; but it was useful to stimulate them, that they might devote themselves with greater zeal to their duty, and especially lest, after a longer lapse of time, their ardor should, as usual, gradually abate. He therefore exhorts them, that after they came into the land, they should diligently observe what he had before commanded. And from the context here, it is plain that the two commands as to the sanctifying the first-born, and celebrating the passover, had the same object, viz., that their deliverance should retain the elect people in the special service of the true God.

4. This day came ye out. He compares the day of their coming out with the whole time of their sojourning in the land of Canaan; as if he had said that they were redeemed not to enjoy a mere transient joy, but that they might be mindful of their blessing throughout all ages. He proceeds to eulogize the extent and the fertility of the land again, principally for two reasons. The first is, lest after such glorious victories pride should possess their minds, and in the abundance of their good things their eyes should be closed by fatness;the second, that by the very multitude of their possessions they might be the more incited to the duty of gratitude, and to the service of God. For it might be that the conquerors of so many nations, and the lords of so rich and extensive a territory would wax wanton, so as to be less devoted to God’s service, unless they had been reminded that they owed it to God alone that they had conquered so many peoples, and had obtained dominion over them. But Moses shews them that, in proportion to God’s goodness to them, so would they be the more inexcusable, if they did not earnestly labor to testify their gratitude. With this object he repeats the names of the nations, by the destruction of which they were to become inheritors of the land; and then adds, “a land flowing with milk and honey,” in order to arouse them still more and more to piety by the great profusion of the blessings which would be ever before their eyes. Those are entirely mistaken who suppose that the month Abib ³²²³²²     אביב C. has copied the Hebrew in his text, writing it Abib, as a proper name; but in the V. it is translated “mensis novarum frugum,” and in S.M., “mensis maturescentis frugis.” The name for July is אב, which exists in Chaldee as a general name for the fleshy fruit of trees. David Levi says, in his Lingua Sacra, that one of their Rabbis had observed that Ab or Av is not to be found in Scripture, and that all the names of the Jewish months, as Sivan, Nisan, etc., are not Hebrew but Chaldee; for which reason we do not meet with them but in the books of Zechariah, Daniel, Ezra, and Esther, which were written during the captivity; and in these four books mention is made of seven of the months, but in the Jerusalem Targum of Esther they all follow regularly. This is also the opinion of Aben-Ezra; but adds, “we find three of the months named in Hebrew, viz., Zif, in 1 Kings 6:1; Bul, in same chapter, verse 38, and Ethanira in 8:2; which plainly shews that they had names for all the months in Hebrew; but during the captivity they adopted those of their masters.” — W. is the same as Ab, which corresponds with our July. For it is evident that the Israelites came out of Egypt in the month Nisan, about the vernal equinox; of which circumstance, the keeping of Easter, handed down by tradition from our forefathers, is an unquestionable proof. Now, since the Hebrews borrowed from the Chaldeans all the names of their months, which were in use two thousand years after, it would be absurd in this place to regard Abib as a proper name, especially when, in Scripture, we nowhere find the months designated by proper names. Since, then, reason demonstrates that this word is applied appellatively, we must inquire why it is applied to March or the beginning of April. Those who translate A bib “ripening fruits,” have no ground for it, since the word simply means “anything which grows;” hence it is applied to the stalks of corn; and because in those warm climates the corn rises to its height about the vernal equinox, from this fact, Nisan is called the month of stalks. It is also a probable conjecture, (as we have already said,) that the beginning of the year was changed, in order that the nativity of the Church might receive more distinction; as if the world were then renewed. The opinion of some that Noah came out of the ark in the same month, so that the temperature of spring might receive him in his new birth, as well as the other animals, I leave undecided as I have done on Genesis 8. But if this opinion be accepted, there will be an anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties.

8. And thou shalt shew thy son in that day. He repeats what we have already remarked, viz., an injunction to parents to teach their children, that they may thus transmit the service of God to their descendants. In the preceding chapter it was said, “when your children shall say unto you,” etc.; and now he more briefly commands that God’s goodness should be proclaimed, although none should make inquiry respecting it; because parents ought to be voluntarily disposed to educate their children in the fear of God. He also repeats, as we have seen above, that the memory of their deliverance should be annually renewed lest it should ever fade away, since religion is easily neglected unless men are diligently exercised in its study, he uses a comparison when he says, “it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes;” as though it had been said that their redemption should be set before their eyes in the passover, just as the ring which is on the finger, or the ornament which is bound upon the forehead are constantly seen. For which purpose also he had before desired that the precepts of the Law should be inscribed both on the head, and on the hands, and fringes of their garments. The sum is, that in the passover a monument of God’s grace should exist, so that it might never sink into oblivion; just as ornaments which appear on the forehead and on the fingers awaken the attention by their being constantly beheld. But, if any should rather be of opinion that Moses alludes to those who, conscious of their own faithlessness, contrive means to assist their memory,³²³³²³     “Et pourtant font des neuds a leurs ceintures, ou quelque marque a leur bonnet;” and therefore make knots in their girdles, or some mark in their cap. — Fr. I offer them no opposition; as if he had said that, since they were disposed to forgetfulness, they should use this remedy, to awaken themselves to gratitude. He will soon afterwards repeat the same injunction, in connection with the offering of the first-born. The following words, “that the Lord’s Law may be in thy mouth,” confirm the opinion that the passover has reference to the First Commandment. They intimate that it is not enough to perform the external rite, unless it be associated with its proper object, viz., that they should devote themselves to God and to His doctrine. He mentions the mouth, not because the main thing is, to speak or discourse of the Law, for if piety lay in the tongue, hypocrites would be the best worshippers of God; but he expressly requires that, when each one shall have privately applied himself to the study of the Law, they shall also mutually teach and exhort each other.