xi. 4, “and the mixed multitude that was among them fell a lusting” for flesh. That would imply that they had not amalgamated with the Jews, but were only among them. The Scriptures say nothing of what became of this mixed multitude after the Jews separated from them (Neh. xiii. 3), and leave us only to form a conjecture relative to their destiny.

We naturally ask, what could have induced this mixed multitude to leave Egypt? and the natural reply is, that their motive was the same that led to the exodus of the Jews—a desire to escape from slavery. No commentator that I have read gives a plausible reason for the mixed multitude leaving Egypt with the Jews. Scott, besides venturing four suppositions, advances a fifth, that “some left because they were distressed or discontented.” But that seems to fall infinitely short of the true reason. Adam Clark says, “Probably they were refugees who came to sojourn in Egypt, because of the dearth which had obliged them to emigrate from their own countries.” But that dearth occurred centuries before the time of the exodus; so that those refugees, if such there were, who settled in Egypt during the famine, could have returned to their own countries generations before the time of that event. Scott says, “It is probable some left Egypt because it was desolate;” and Henry, “Because their country was laid waste by the plagues.” But the desolation was only partial; for we are told that “He that feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses;” by which means they escaped destruction from the hail, which affected only those remaining in the field. We are likewise told that, although the barley and flax were smitten by the same hail-storm, the wheat and rye, not being grown up, were left untouched. These two latter (besides fish, roots and vegetables) would form the staples of the food of the Egyptians; to say nothing of the immense quantities in the granaries of the country. If the Egyptians could not find bread in their own country, how were they to obtain it by accompanying the Jews into a land of which they knew nothing, and which had to be conquered before it could be possessed? Where were they to procure bread to support them on the journey, if it was not to be had at home?

The other reasons given by these commentators for the departure of the mixed multitude from Egypt are hardly worth controverting, when we consider the social manners and religious belief of the Egyptians. We are told that, for being shepherds, the Israelites were an abomination unto the Egyptians (Gen. xlvi. 34); and that the Egyptians considered it an abomination to eat bread with a Hebrew, (Gen. xliii. 32,) so supreme was the reign of caste and of nationality at that period in Egypt. The sacrifices of the Jews were also an abomination to the Egyptians (Ex. viii. 26). The Hebrews were likewise influenced by feelings peculiar to themselves, which would render any alliances or even associations between them and their oppressors extremely improbable; but if such there should have been, the issue would be incorporated with the Hebrews.

There could thus be no personal motive for any of the Egyptians to accompany the Hebrews; and as little could there be of that which pertains to the religious; for, as a people, they had become so “vain in their imaginations,” and had “their foolish hearts so darkened,” as to worship almost every created thing—bulls, birds, serpents, leeks, onions and garlic. Such a people were almost as well nigh devoid of a motive springing from a sense of elevated religion, as were the beasts, the reptiles and the vegetables which they worshipped. A miracle performed before the eyes of such a people would have no more salutary or lasting influence than would a flash of lightning before the eyes of many a man in every day life; it might prostrate them for a moment, but its effects would be as transitory. Like the Jews themselves, at a subsequent time, they might credit the miracle to Beelzebub, the prince of devils; and, like the Gergesenes, rise up in a body and beseech Moses and his people to “depart out of their coasts.” Indeed, after the slaying of the first-born of the Egyptians, we are told that “the Egyptians were urgent upon the people that they might send them out of the land in haste; for, they said, We be all dead men.” Considering how hard a matter it was for Moses to urge the Jews to undertake the exodus; considering their stiff-necked and perverse grumbling at all that befell them; notwithstanding that to them “pertained the fathers, the adoption, the glory and the covenant;” the commands and the bones of Joseph; the grievous bondage they were enduring, and the almost daily recourse to which Moses had for a miracle to strengthen their faith and resolution to proceed; and we will perceive the impossibility of the “mixed multitude” leaving Egypt on any ground of religion.

This principle might even be urged further. If we consider the reception which was given to the miracles of Christ as “a son over his own house, and therefore worthy of more glory than Moses, who was but a servant,” we will conclude that the miracles wrought by Moses, although personally felt by the Egyptians, would have as little lasting effect upon them as had those of the former upon the Jews themselves; they would naturally lead to the Hebrews being allowed to depart, but would serve no purpose of inducing the Egyptians to go with them. For if a veil was mysteriously drawn over the eyes of the Jews at the advent of Christ, which, in a negative sense, hid the Messiah from them (Mark iv. 11, 12; Matt. xi. 25, 26; and John xii. 39, 40), how much more might it not be said, “He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts,” and let the people of Israel go, “till they would thrust them out hence altogether;” and particularly so when the object of Moses’ mission was to redeem the Israelites from the bondage of Egypt, and spoil and smite the Egyptians.

The only reasonable conclusion to which we can come, as regards a motive for the “mixed multitude” leaving Egypt along with the Jews, is, that being slaves like themselves, they took advantage of the opportunity, and slipped out with them.[7]

The Jews, on being reduced to a state of bondage, were employed by Pharaoh to “build treasure cities, and work in mortar and brick, and do all manner of service in the field,” besides being “scattered abroad through all the land of Egypt, to gather stubble in place of straw,” wherewith to make their tale of bricks. In this way they would come much in contact with the other slaves of the country; and, as “adversity makes strange bed-fellows,” they would naturally prove communicative to their fellow-sufferers, and expatiate on the history of their people, from the days of Abraham downward, were it only from a feeling of vanity to make themselves appear superior to what they would consider the ordinary dross around them. They would also naturally allude to their future prospects, and the positive promise, or at least general idea, which they had of their God effecting their deliverance, and leading them into a country (Gen. 1. 24, 25) where all the miseries they were then enduring would be forgotten. They would do that more especially after Moses had returned from his father-in-law in Midian, to bring them out of Egypt; for we are told, in Ex. iv. 29-31, that the elders of the children of Israel were called together and informed of the intended redemption, and that all the people believed. By such means as these would the minds of some of the other