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Deuteronomy 16:3 Thou shalt eat no leavened bread with it. Because by this sign they were reminded of their having escaped in haste, as it were from the very flames; therefore does Moses so often enforce the prohibition of leaven. And here this reason for it is alleged, viz., that their recollection should be recalled to the affliction from which they were rescued; for they must needs have been involved in the greatest straits, when there was no time even for baking bread. Unleavened bread is therefore called “the bread of affliction,” that the manner of their deliverance may the more enhance God’s grace. He repeats what we have seen before, that none of the flesh of the Lamb should be reserved to the following day. In the former passage from the Book of Exodus, because Moses speaks generally, the command may at first sight be referred to the perpetual sacrifice; but the latter passage takes away all obscurity, by the express mention of the passover. We need not wonder that in one place the word “fat” is used for the whole carcase, or any part of the lamb, either by synecdoche, or that God might commend the superior sanctity of the fat, of which they were not permitted to eat, and which was burnt in all sacrifices.

9. Seven weeks shalt thou number. It must be observed that the Passover fell in a part of the year when the harvests were beginning to ripen; and consequently the first-fruits, of which I treated under the First Commandment, were then offered. Seven weeks afterwards they celebrated another feast-day, which was called Pentecost, i.e., the fiftieth, by the Greeks. There was just this number of days between the departure of the people and the publication of the Law. Another offering of first-fruits was then made, in which each one, according to his ability, and in proportion to the produce of the year, consecrated a gift to God of the harvested fruits. In order that they might be more ready and cheerful in their liberality, God’s blessing is set before them, as if Moses had commanded the people to testify their gratitude; since whatever springs from the earth, is the mere bounty of God Himself.

11. And thou shalt require. On another ground he exhorts and excites them to willingness, because the service of God brings this rejoicing; for there is nothing which ought more to stimulate us to obedience, that when we know that God rather consults our good than seeks to obtain any advantage from us. Ungodly men, indeed, rejoice also, nay, they are wanton and intemperate in their joy; but since that joy is not only transient, but their laughter is turned into weeping and gnashing of teeth, it is not without cause that Moses here magnifies it as a peculiar blessing, to rejoice before God; as if a father should invite his children to delight themselves together with him. But by this external exercise, believers were reminded that there is no real or desirable joy, unless in reference to God. And surely, however the wicked may exult in their pleasures, and abandon themselves to gratifcations, still, since tranquillity of conscience, which alone brings true rejoicing, is wanting to them, they do not enjoy the merriment into which they plunge themselves. Finally, Moses amplifies by a comparison the good which they enjoyed in the service of God, when he says, “And thou shalt remember that thou wast a bondman in Egypt;” for that their present condition might be more pleasant to them, he heightened its sweetness by the recollection of their most miserable captivity. I have here neglected Cicero’s ³⁶⁰³⁶⁰     Tusc. Quoest iv., “Nam cum ratione animus movetur placide et constanter, tum illud gaudium dicitur; cum autem inaniter, et effuse animus exultat, tum ilia laetitia gestiens, vel nimia dici potest; quam ita definiunt, sine ratione animi elationem.” — Edit. Elz., 1661, p. 1088, a. very subtle distinction between the words gaudium and laetitia, for unless I take both of them in a good sense, I could not translate the Hebrew words, whereby God would express how indulgently He deals with His children. Meanwhile, this passage contains an exhortation to render thanks to God our deliverer.