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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 34:18–27. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
I.Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year.
All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
II.Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel.
In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note,
1.All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest.
2.The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
III.The three feasts are here mentioned, with their appendages.
1.The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15.
2.The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits.
3.The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
IV.With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close,
1.Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word.
2.He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
All the heretics have gone astray by not understanding the mystery of his nativity. The statement “He who opens the womb shall be called holy to the Lord” is more applicable to the special nativity of the Savior than to that of all humanity. For Christ alone opened the closed doors of the womb of virginity, which nevertheless remained permanently closed. This is the closed east door, through which only the high priest enters and leaves, and nevertheless it is always closed.
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Summary
Exodus 34:19 declares God's absolute claim over all firstborn, specifically "all that openeth the matrix"—the first male offspring—among both humans and livestock, particularly oxen and sheep. This divine decree underscores God's sovereignty as the Creator and Sustainer of all life, asserting His inherent right to the "first and best" of all creation. It stands as a foundational instruction within the renewed covenant, emphasizing the principle of consecration and the unique, redemptive relationship between the Lord and His people, Israel.
Context
Literary Context
This verse is situated within a pivotal moment of covenant renewal between God and Israel on Mount Sinai. Following Israel's egregious sin with the golden calf, which led to the breaking of the initial covenant tablets, Moses interceded for the people, and God graciously agreed to restore the relationship (Exodus 32:30-34). Moses ascended the mountain a second time to receive new tablets (Exodus 34:1), during which God revealed His glorious character as merciful, gracious, slow to anger, abounding in steadfast love and faithfulness, yet also just in punishing sin (Exodus 34:6-7). The commandments that follow, including the one regarding the firstborn in Exodus 34:19, are not arbitrary laws but are integral to re-establishing the terms of this renewed covenant. They outline the practical expressions of Israel's renewed commitment to exclusive worship, separation from pagan practices, and the dedication of life and produce to the Lord, forming the framework for a holy people living in covenant with a holy God.
Historical & Cultural Context
In the ancient Near East, the concept of the "firstborn" held immense significance, often denoting preeminence, inheritance, and special status within families and societies. However, God's claim over the firstborn in Israel transcended these common cultural norms, rooting it uniquely in His redemptive history with His people. This command directly harks back to the climactic Passover event in Egypt, where God demonstrated His supreme power by striking down the firstborn of Egypt while miraculously sparing the firstborn of Israel (Exodus 12:29-30). This act not only secured Israel's liberation but also established God's absolute claim of ownership over them as His redeemed people. The consecration of the firstborn—both human and animal—thus served as a perpetual memorial of this pivotal deliverance and a constant reminder of God's ownership and Israel's unique status as His "firstborn son" among the nations (Exodus 4:22). The male firstborn of clean animals were to be sacrificed, while the male firstborn of humans and unclean animals were to be redeemed or bought back, illustrating that all life belonged to God, but not all life was to be sacrificed in the same manner (Exodus 13:13).
Key Themes
Exodus 34:19 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Divine Sovereignty and Ownership, asserting God's absolute claim over all life and creation, particularly the "first and best." This undergirds the entire sacrificial system and the concept of Consecration and Holiness, where Israel is called to dedicate themselves and their possessions to the Lord as a holy nation set apart for Him (Exodus 19:5-6). The verse also reinforces the theme of Remembrance and Redemption, serving as a perpetual reminder of God's redemptive act during the Passover, which established His claim over Israel's firstborn. Furthermore, it highlights the Covenant Relationship, outlining the practical outworkings of Israel's commitment to their covenant Lord, emphasizing exclusive worship and the rejection of idolatry (Exodus 34:14).
Exposition and Analysis
Key Word Analysis
From a root meaning "to split" or "to cleave," this word specifically refers to the act of "opening" or "breaking forth." In this context, it denotes the firstborn as the one who "opens" or "breaks open" the womb. It emphasizes the initial emergence of life, marking the first offspring as distinct and uniquely significant. The term highlights the physical act of birth as the basis for God's claim.
This word directly translates to "womb." Its inclusion alongside "openeth" forms the precise phrase "opener of the womb," which is a technical term for the first male offspring. The "womb" is the source of life, and God's claim on "all that openeth the matrix" signifies His ultimate authority over the very origin and continuation of life itself, asserting His prerogative over fertility and procreation.
This term refers to "livestock" or "acquired property," specifically in the form of animals. It encompasses herds and flocks, representing a significant portion of the wealth and sustenance of ancient Israelite society. By specifying "cattle," God extends His claim from human firstborn to the vital economic resources of His people, emphasizing that their prosperity and the fruitfulness of their land are also under His divine ownership and subject to His commands.
Verse Breakdown
"All that openeth the matrix [is] mine;"
This foundational clause establishes God's universal and absolute claim. It declares that every first male offspring, whether human or animal, that initiates the birth process from the womb belongs exclusively to Him. This statement underscores God's sovereignty as the Creator and Giver of life, asserting His inherent right over the very beginning of life and fertility. It sets the overarching principle of divine ownership that governs the subsequent specific applications.
"and every firstling among thy cattle,"
This phrase narrows the focus from the universal principle to a specific, tangible application for the Israelites: their livestock. It reiterates the concept of the "firstling" (which the KJV translates from the same root as "openeth" here, emphasizing the result of opening the matrix), reinforcing that the initial offspring of their herds and flocks are included in God's divine claim. This was a practical and daily reminder for the Israelites to acknowledge God's ownership in their agricultural and economic lives.
"[whether] ox or sheep, [that is male]."
This final part provides specific examples of the clean animals to which the command primarily applies: oxen and sheep, which were central to Israel's economy and sacrificial system. The explicit clarification "[that is male]" removes any ambiguity, confirming that the claim is specifically on the male firstborn, consistent with the meaning of "openeth the matrix." This detail highlights the meticulousness of God's covenant instructions and their direct, practical implications for Israel's daily life and worship.
Literary Devices
The verse employs several significant literary devices to convey its profound message. Emphasis is achieved through the precise and repeated focus on the "firstborn" through the phrase "all that openeth the matrix" and the subsequent reference to "every firstling." This repetition underscores the importance and breadth of God's claim, firmly establishing the principle of divine ownership over the initial and most vital aspects of life. The language is characterized by Legalistic Language, typical of covenant stipulations, presenting a clear, concise, and unambiguous divine decree. This direct and authoritative tone reinforces the binding nature of the command, framing it as an unnegotiable aspect of the covenant relationship. Furthermore, there is profound Symbolism inherent in the "firstborn" itself. The firstborn represents not only the initial fruit of fertility but also the strength, preeminence, and future of a lineage or a flock. By claiming the firstborn, God symbolically claims the entirety of the flock, the family, and indeed, the nation, asserting His ultimate authority and right to consecration over all that belongs to His people.
Theological and Thematic Connections
Exodus 34:19 powerfully articulates the foundational theological truth of God's absolute sovereignty and ownership over all creation. It is not merely a legalistic requirement but a profound statement that all life, particularly the "first and best," originates from and belongs to the Creator. This principle of divine ownership undergirds the entire sacrificial system and the concept of consecration in Israelite worship, teaching the people that their very existence and prosperity were gifts from God, to be acknowledged through dedication and worship. The command for the firstborn, while establishing a specific practice, also serves as a broader theme of "firstfruits," encouraging a lifestyle where God is prioritized and honored with the initial and most valuable aspects of one's life, time, and resources. Ultimately, this principle of God's claim over the firstborn foreshadows the ultimate act of redemption, where a perfect "firstborn" would be given to redeem all humanity.
Reflection and Application
Exodus 34:19, while rooted in ancient covenant law, carries profound and enduring spiritual implications for believers today. It serves as a powerful reminder that God is the ultimate source and sustainer of all life, and therefore, everything we possess—our lives, our talents, our resources, our time—ultimately belongs to Him. This truth should cultivate a deep sense of humility, gratitude, and faithful stewardship within us, moving us beyond a mindset of mere possession to one of responsible management of God's gifts. The principle of the "firstborn" or "firstfruits" challenges us to prioritize God in every aspect of our lives, offering Him our best, not our leftovers. This means dedicating our freshest energy, our most valuable time, and our initial earnings to His kingdom, rather than giving Him what remains after our own desires are satisfied. Living out this principle fosters a lifestyle of consecration, where our choices, actions, and aspirations are intentionally aligned with His will, acknowledging His rightful claim over all that we are and all that we have. It calls us to a radical reorientation of our priorities, placing God first not just in word, but in tangible, sacrificial action.
Questions for Reflection
FAQ
What does "openeth the matrix" mean in Exodus 34:19?
The phrase "openeth the matrix" (Hebrew: פֶּטֶר רֶחֶם, peter rechem) specifically refers to the first male offspring to emerge from the mother's womb. It emphasizes that God's claim is on the very first birth, the initial life that breaks forth. This term is used for both human and animal firstborns, signifying a unique status as the beginning of fertility from that particular mother. It highlights God's sovereignty over the very act of creation and procreation, asserting His right to the "first" of all life. This concept is foundational to understanding God's claim over the firstborn throughout the Pentateuch, as seen in passages like Exodus 13:2.
Why did God claim the firstborn of livestock?
God claimed the firstborn of livestock, particularly the male firstborn of clean animals like oxen and sheep, for several significant reasons. Firstly, it served as a perpetual memorial of the Passover event in Egypt, where God spared the firstborn of Israel while striking the firstborn of Egypt (Exodus 12:29-30). This act established God's ownership over Israel and all that belonged to them, marking them as a redeemed people. Secondly, it demonstrated God's absolute sovereignty and ownership over all life and creation. By claiming the "first" and "best" of their herds, Israelites acknowledged that their prosperity and sustenance came from God, fostering a spirit of gratitude and dependence. Thirdly, it served as a tangible expression of consecration and worship, where the best of their produce was dedicated back to the Lord, reinforcing the covenant relationship and the principle of giving God the firstfruits of all blessings (Deuteronomy 15:19-20).
Christ-Centered Fulfillment
Exodus 34:19, with its declaration of divine ownership over the firstborn, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is uniquely identified in the New Testament as the "firstborn" in multiple, pivotal senses, perfectly embodying and transcending the Old Testament principle. Jesus is the Firstborn of all creation, signifying His preeminence, sovereignty, and active role as the agent through whom all things were brought into existence. He is also the Firstborn from the dead, the initial and ultimate victor over sin and death, guaranteeing the resurrection of all who believe in Him. Just as the firstborn of Israel were redeemed through a substitute, humanity, enslaved by sin, finds redemption through Christ, the perfect Lamb of God who takes away the sin of the world. His sacrificial death and glorious resurrection serve as the ultimate "firstfruits" offered to God (1 Corinthians 15:20), consecrating all of redeemed humanity to the Father. Thus, the ancient command to dedicate the firstborn points forward to God's ultimate dedication of His own Firstborn Son, through whom all who believe become His adopted children, consecrated and redeemed for His glory, living under His rightful ownership.