Exodus 12:10

Exo 12:10 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.

Ver. 10. And ye shall let nothing of it remain.] We may not presume to sin in hope of pardon. Christ will not stand us for a sinning stock.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 12:10-11. With your loins girded — In a travelling posture, prepared for a journey, which is also the import of the three following particulars. Ye shall eat it in haste — As men expecting every moment to begin their journey. Now all these ceremonies were to accompany the feast, that it might be a more lively commemoration of their signal deliverance out of Egypt. It is the Lord’s passover — A sacrifice in honour of Jehovah, who passed over, or spared the Israelites, when he smote the Egyptians. It was not, however, strictly a sacrifice, not being offered upon the altar, but 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. Let nothing of it remain until the morning — God would have them to depend on him for their daily bread. That which remaineth ye shall burn with fire — To prevent its corruption, and the profane abuse of it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:10 Since this was not a regular meal, none of the meat was to be saved for another day.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

let nothing of it remain until the morning--which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Ye shall let nothing of it remain until the morning] Merely to prevent putrefaction; for it was not meet that a thing offered to God should be subjected to corruption, which in such hot countries it must speedily undergo. Thus the body of our blessed Lord saw no corruption, Ps 16:10; Ac 2:27, because, like the paschal lamb, it was a sacrifice offered to God.

It appears that from the Jewish passover the heathens borrowed their sacrifice termed PROPTER VIAM. It was their custom previously to their undertaking a journey, to offer a sacrifice to their gods, and to eat the whole if possible, but if any part was left they burned it with fire; and this was called propter viam, because it was made to procure a prosperous journey. It was in reference to this that Cato is said to have rallied a person called Q. Albidius, who, having eaten up all his goods, set fire to his house, his only remaining property. "He has offered his sacrifice propter viam," says Cato, "because he has burned what he could not eat." This account is given by Macrobius, Saturn., lib. ii., 2, edit. Bipont., vol. 1., p. 333; and is a remarkable instance how closely some of the religious observances of the people of God have been copied by the heathen nations.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Ye shall let nothing of it remain.—That there might be neither profanation nor superstitious use of what was left. (Comp. the requirement of the Church of England with respect to the Eucharistic elements.)

That which remaineth—i.e., the bones and such particles of flesh as necessarily adhered to them. These were to be at once totally consumed by fire. Thus only could they be, as it were, annihilated, and so secured from profanation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Nothing of it to be left over to the morning. An injunction given generally in the case of sacrifices, and intended to guard against profanation of the sacred flesh: Exo_23:18 = Exo_34:25; Deu_16:4 (of the Passover); Lev_7:15 (cf. v. 17).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And ye shall let nothing of it remain until the morning,.... It was to be all ate up; a whole Christ is to be received and fed upon by faith; Christ in both his natures, divine and human, united in his person, in all his offices of prophet, priest, and King, and with all the benefits and blessings of his grace, and which come by his blood, righteousness, and sacrifice:

and that which remaineth of it until the morning, ye shall burn with fire: what of the flesh which remaineth not ate, and what of it that could not be eaten, as the bones, which were not broken, and the nerves and sinews, which might not be eaten; and so runs the Jewish canon (d),"the bones, and the sinews, and what remains, they shall burn on the sixteenth day; and if the sixteenth happens on the sabbath, they shall burn on the seventeenth.''The reason of this law was, that what was left might not be converted to common or superstitious uses, as also that the Israelites might not be burdened with it in their journey, nor the Egyptians have an opportunity of treating it with contempt.

(d) Misn. ut supra, (Persch. c. 7.) sect. 10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This was afterward a general law of sacrifices; at once preventing all possibility of profanity, and of superstitious abuse. The injunction is on both accounts justly applied by our Church to the eucharist.

Burn with fire - Not being consumed by man, it was thus offered, like other sacrifices Exo 12:8, to God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER XII.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That which either was not usually eaten, or was more than all of you could conveniently eat,

ye shall burn with fire; to prevent either,

1. The superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent, which upon that account they worshipped; or,

2. The profane abuse of that which had been consecrated to God’s service. Compare Exo 29:34.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10, 11. Let nothing of it remain — It was sacred to this special use, and was not to be profaned.

Loins girded — As the first passover was eaten in the last hours of their stay in Egypt, they must then have been all ready to leave, waiting for the final word. Usually they sat or reclined about the table, but now they were to stand on their feet. Their feet were always bare within the house, but now they were to be shod for the rough desert roads. Their long garments were usually loose as they sat at meals, but now they were to be girded up closely for a long journey. Each was to have his travelling staff in hand, and to eat in haste. It is the Lord’s passover — Here for the first time occurs the word פסח, pesach, well rendered by our word passover, as it sets forth the passing over the houses of Israel in the tenth judgment-stroke. Jehovah says, “When I see the blood, I will pass over you.” So ever will the God of judgment pass over the soul marked with the blood of the spotless Lamb.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye shall let nothing of it remain till the morning. The whole of the flesh was to be consumed by the guests, and at one sitting, lest there should be any even accidental profanation of the food by man or animal, if part were put away.. The English Church, acting on the same principle of careful reverence, declines to allow any reservation of the Eucharistic elements, requiring the whole of the consecrated bread and wine to be consumed by the Priest and communicants in the Church immediately after the service. That which remainethi.e., the bones, and any small fragments of the flesh necessarily adhering to them. Ye shall burn with fire. Thus only could its complete disappearance, and seeming annihilation be secured. It does not appear that this burning was viewed as a sacrificial act.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ye shall burn with fire - To prevent the profane abuse of it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

והנתר ממנו עד בקר AND THAT WHICH REMAINETH OF IT UNTIL THE MORNING — What does Scripture intend to teach by stating עד בקר a second time? It intends to add an earlier stage of morning to the stage of morning already mentioned: because the term morning usually signifies the period beginning with sun-rise, and Scripture here intends to advance the hour and forbid eating it even from the break of day. This is the explanation according to what the text really implies. And there is still another Halacha derived from it: it teaches that it is not to be burnt on the festival itself but on the following day, and this is how you must explain it: “[and ye shall not leave anything of it until the morning]”; והנתר ממנו “and as regards that which is left of it” unto that first morning (עד בקר), until the second morning shalt thou wait, and then shalt thou burn it (Mekhilta; Pesachim 83b; Shabbat 24b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.