Exodus 12:41
And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.
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EXPOSITORY (ENGLISH BIBLE)
(41) The selfsame day . . . all the hosts . . . went out.All started, i.e., on one and the same day—the fifteenth of the month Abib. Some would start during the night, some in the morning, others at different periods of the day. They had different distances to traverse in order to reach the appointed halt, Succoth.

12:37-42 The children of Israel set forward without delay. A mixed multitude went with them. Some, perhaps, willing to leave their country, laid waste by plagues; others, out of curiosity; perhaps a few out of love to them and their religion. But there were always those among the Israelites who were not Israelites. Thus there are still hypocrites in the church. This great event was 430 years from the promise made to Abraham: see Ga 3:17. So long the promise of a settlement was unfulfilled. But though God's promises are not performed quickly, they will be, in their season. This is that night of the Lord, that remarkable night, to be celebrated in all generations. The great things God does for his people, are to be not only a few days' wonder, but to be remembered throughout all ages; especially the work of our redemption by Christ. This first passover-night was a night of the Lord, much to be observed; but the last passover-night, in which Christ was betrayed and in which the first passover, with the rest of the Jewish ceremonies, was done away, was a night of the Lord, much more to be observed. Then a yoke, heavier than that of Egypt, was broken from off our necks, and a land, better than that of Canaan, set before us. It was a redemption to be celebrated in heaven, for ever and ever.Who dwelt - Read, which they sojourned. The obvious intention of Moses is to state the duration of the sojourn in Egypt. 41. even the selfsame day—implying an exact and literal fulfilment of the predicted period. If this be the right translation, the four hundred and thirty years mentioned Galatians 3:17 are to be taken in a latitude, for about or near so many years, as is very frequent in Scripture and other authors; else there wants one year of it, because the law was not given till about a year after their coming out of Egypt. Nor was it of any concernment to the apostle’s argument there, whether it wanted a year of that number or no, as here it is. But the words may be rendered here, as Genesis 7:12, in the body or strength of the day, i.e. when the day-light was full, and clear, and strong, when it was broad day-light, the Egyptians seeing and not being able to hinder them. If it be said they went out by night, Deu 16:1, that is true, in regard of their resolution, and preparation, and the beginning of their journey; but their actual marching forth was by day-light, or in the morning; nor could it be done sooner from the nature of the thing, and the time necessarily required for so great a work.

The selfsame day: this circumstance is noted to set forth the accurateness and infallibility of God’s foreknowledge, and the efficacy of his providence in accomplishing all his own counsels in his own appointed time. And it came to pass at the end of four hundred and thirty years,.... As soon as completed:

even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt; which was the fifteenth of Nisan; and Jarchi says it was on the fifteenth of Nisan that the decree was made known to Abraham between the pieces, concerning the affliction of his posterity four hundred years in a land not theirs; but this is not to be depended on; yet it looks as if at the close of the four hundred and thirty years, from the date of them, exactly to a day, the children of Israel, the armies of the Lord, came out of Egypt in great order: however, it seems certain by this that they all came out the same day, which was very wonderful that such a large number should be collected together, and that they should march out of the land on one and the same day; and it is pretty plain it was in the daytime, and very likely in the midst of the day; for they were not to stir out of their houses till morning, and then they had what remained of the passover to burn, as well as many other things to do, it is very probable, and some which they could not do; so that they did not go by night, or by stealth, but openly at noon day; and the words will bear to be rendered, "in the strength or body of the day" (r), when it is at its height, as it is at noon; and so the Jews represent the Lord speaking after this manner (s),"If I bring out Israel by night, the Egyptians will say, now he does his work after the manner of thieves; but behold, I will bring them out in the midst of the day, in the strength of the sun, as is said, "and it was in the selfsame day", &c.''

(r) "in corpore diei hujus", Pagninus, Montanus; "in the body" or "strength of that day", Ainsworth. (s) Pirke Eliezer, c. 48. fol. 58. 2.

And it came to pass at the end of the {s} four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

(s) From Abraham's departing from Ur in Chaldea to the departing of the children of Israel from Egypt are 430 years.

EXEGETICAL (ORIGINAL LANGUAGES)
41. the selfsame day] See on v. 17.

the hosts of Jehovah] cf. v. 17; and see on Exodus 6:26.Verse 41. - The self-same day... all the hosts went out. The setting forth upon the journey is regarded as the "going out" - not the actual exit, which was only effected by the passage of the Red Sea. This urgency of the Egyptians compelled the Israelites to take the dough, which they were probably about to bake for their journey, before it was leavened, and also their kneading-troughs bound up in their clothes (cloths) upon their shoulders. שׂמלה, ἱμάτιον, was a large square piece of stuff or cloth, worn above the under-clothes, and could be easily used for tying up different things together. The Israelites had intended to leaven the dough, therefore, as the command to eat unleavened bread for seven days had not been given to them yet. But under the pressure of necessity they were obliged to content themselves with unleavened bread, or, as it is called in Deuteronomy 16:3, "the bread of affliction," during the first days of their journey. But as the troubles connected with their departure from Egypt were merely the introduction to the new life of liberty and grace, so according to the counsel of God the bread of affliction was to become a holy food to Israel; the days of their exodus being exalted by the Lord into a seven days' feast, in which the people of Jehovah were to commemorate to all ages their deliverance from the oppression of Egypt. The long-continued eating of unleavened bread, on account of the pressure of circumstances, formed the historical preparation for the seven days' feast of Mazzoth, which was instituted afterwards. Hence this circumstance is mentioned both here and in Exodus 12:39. On Exodus 12:35, Exodus 12:36, see Exodus 3:21-22.
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