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Commentary on Exodus 12 verses 1–20
Moses and Aaron here receive of the Lord what they were afterwards to deliver to the people concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months (Exo 12:1, Exo 12:2): This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, Sol 2:11, Sol 2:12. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had be degrees brought them near together from their dispersions, for their are here called the congregation of Israel (Exo 12:3), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion.
I. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, kill a lamb, or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to kill it (Exo 12:6) as a sacrifice; not strictly, for it was not offered upon the altar, but as 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. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn.
II. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it in haste (Exo 12:11), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them.
III. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, Exo 12:7. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, Exo 12:12, Exo 12:13. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it Num 33:4. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers (Exo 18:11), The Lord is greater than all gods. The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note, 1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them. 2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world.
IV. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, Exo 12:14-20. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the gospel preached, and not to them only, who could not stedfastly look to the end of these things, Heb 4:2; Co2 3:13.
1.The paschal lamb was typical. Christ is our Passover, Co1 5:7. (1.) It was to be a lamb; and Christ is the Lamb of God (Joh 1:29), often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year (Exo 12:5), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish (Exo 12:5), denoting the purity of the Lord Jesus, a Lamb without spot, Pe1 1:19. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent. (4.) It was to be set apart four days before (Exo 12:3, Exo 12:6), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire (Exo 12:6-9), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the end of the world (Heb 9:26), by the hand of the Jews, the whole multitude of them (Luk 23:18), and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken (Exo 12:46), which is expressly said to be fulfilled in Christ (Joh 19:33, Joh 19:36), denoting the unbroken strength of the Lord Jesus.
2.The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Rom 5:11. (2.) It was to be sprinkled with a bunch of hyssop (Exo 12:22) dipped in the basin. The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the Lamb is always in the forehead, Rev 7:3. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, Isa 35:8. (4.) It was to be sprinkled upon the lintel and the sideposts, but not upon the threshold (Exo 12:7), which cautions us to take heed of trampling under foot the blood of the covenant, Heb 10:29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Rom 8:1.
3.The solemnly eating of the lamb was typical of our gospel-duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see Joh 6:53-55. (2.) It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those hat gather much of Christ will have nothing over. (3.) It was to be eaten immediately, not deferred till morning, Exo 12:10. Today Christ is offered, and is to be accepted while it is called today, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs (Exo 12:8), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It was to be eaten in a departing posture (Exo 12:11); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb 13:13, Heb 13:14.
4.The feast of unleavened bread was typical of the Christian life, Co1 5:7, Co1 5:8. Having received Christ Jesus the Lord, (1.) We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done (Exo 12:16), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, Exo 12:19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever (Exo 12:17); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.
Consequently let us compare the divine Scripture with itself and follow the path of the solution that it would open to us. For we find in the sacrifice of the Passover that it is ordered to be offered “in the evening.” In like manner, the command is given that “nothing will remain of the flesh until morning.” It is not insignificant that the divine word wants us to eat not yesterday’s meat, but always fresh and new, particularly those who offer to God the Passover sacrifice or “the sacrifice of praise.” It commands them to eat this new and fresh meat of the same day. It prohibits yesterday’s meat. I remembered the prophet Ezekiel said something similar when the Lord had commanded him to bake cakes for them in “human dung.” For he answered the Lord and said, “O Lord, never was my soul contaminated, and dead or unclean things did not enter my mouth. Even yesterday’s meat never entered my mouth.” In this case I was often asking myself what this exultation of the prophet was that as something great he brought mean before the Lord and said, “I never ate yesterday’s meat.” But as I see from this place, taught and instructed by these mysteries, this prophet spoke to the Lord saying, I am not a priest so cast down and ignoble that “I eat yesterday’s meat,” that is, old meat.
Concerning which it is rightly added: "You shall consume the head with the feet and the entrails," because our Redeemer is the Alpha and Omega, that is, God before the ages and man at the end of the ages. And as we have already said, brothers, we have learned from Paul's testimony that God is the head of Christ. Therefore, to consume the head of the lamb is to receive His divinity by faith. To consume the feet of the lamb is to seek out the footsteps of His humanity by loving and imitating. What indeed are the entrails except the hidden and mystical commands of His words? These we consume when we take up the words of life with eagerness. In this word "consuming," what else is reproved but the torpor of our sloth? We who do not seek out His words and mysteries by ourselves, and hear the things spoken by others unwillingly.
"Nothing of it shall remain until morning," because His words must be examined with great care, so that before the day of resurrection appears, in this night of the present life all His commands may be penetrated through understanding and doing. But because it is very difficult for all sacred eloquence to be understood and every mystery of it to be penetrated, it is rightly added: "But if anything remains, you shall burn it with fire." What remains of the lamb we burn with fire when we humbly reserve to the power of the Holy Spirit that which we cannot understand and penetrate concerning the mystery of His incarnation, so that no one may proudly dare either to despise or to proclaim what he does not understand, but hands it over to the fire when he reserves it to the Holy Spirit.
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SUMMARY
Exodus 12:10 delivers a precise divine command regarding the consumption and disposal of the Passover lamb, stipulating that no portion of the roasted lamb should remain until the morning. Any unconsumed remnants were to be completely burned with fire, underscoring the urgency of Israel's impending exodus, the sacredness and singular nature of the sacrificial meal, and the absolute necessity of meticulous obedience to God's detailed instructions for this foundational act of redemption.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 12:10 presents a dual command regarding the Passover lamb, ensuring its complete consumption or destruction within a strict timeframe.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse makes effective use of Repetition and Emphasis. The phrase "until the morning" is repeated twice within this short verse, powerfully emphasizing the strict time constraint and the urgency of the moment. This repetition creates a sense of immediate expectation and highlights the critical nature of the Passover night as a singular, non-repeatable event for that specific deliverance, distinct from ordinary meals or offerings. The dual command—consume or burn—also serves as a form of Didactic Instruction, leaving no ambiguity about the required actions and underscoring the importance of complete obedience to God's precise commands. The imagery of "burning with fire" also carries Symbolism, representing purification, complete consumption, and the absolute finality of the disposal, reinforcing the sacredness of the lamb and the solemnity of the occasion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:10 imparts profound theological truths about God's character and humanity's required response. It reveals a God who is meticulous in His commands, demonstrating His absolute sovereignty and the importance of exact obedience in His redemptive plan. The directive to consume or destroy the entire lamb signifies that God's provision for salvation is complete and requires a full, unreserved embrace. There are no "leftovers" in God's saving work; it is a finished work that demands full participation and trust. The urgency inherent in the command highlights the immediate and decisive nature of God's deliverance, fostering a posture of readiness and non-attachment to past conditions. Furthermore, the burning of remnants underscores the sacredness of the sacrificial offering, teaching the importance of treating God's provisions and sacred acts with utmost reverence to prevent defilement.
This theme of completeness, immediate consumption, and reliance on God's fresh provision finds echoes elsewhere in scripture:
REFLECTION AND APPLICATION
Exodus 12:10 calls believers today to a life of complete and immediate commitment to God's will and provision. Just as the Israelites were to fully embrace the Passover lamb, so too are we called to fully embrace the finished work of Christ, our ultimate Passover Lamb. This spiritual principle means we are to: Fully Accept God's Provision: We are to receive God's grace and salvation in Christ without reservation or delay, not clinging to past spiritual experiences or blessings as a substitute for present faith and obedience. Live in Readiness for God's Call: We should maintain a posture of spiritual readiness, prepared to respond to God's leading at any moment, unburdened by spiritual "leftovers" or attachment to what God has already done. Our focus should be on His current and future direction. Decisively Discard Hindrances: The "burning of leftovers" symbolizes the need to decisively and completely discard anything that hinders our full commitment to God—old habits, past failures, lingering sins, or even past successes that prevent us from moving forward in His will. It encourages a life of complete reliance on God's fresh grace and provision, free from the weight of what has been.
Questions for Reflection
FAQ
Why was it so important to leave nothing of the lamb until the morning?
Answer: The command served several crucial purposes, emphasizing both the practical and spiritual aspects of the Passover. First, it underscored the urgency of the Israelites' impending departure from Egypt; they had no time for leisurely consumption or storing leftovers, highlighting their need to be ready to move at a moment's notice. Second, it reinforced the sacredness of the Passover lamb as a unique, holy offering for that specific night of deliverance, preventing its defilement or casual treatment. Third, it taught reliance on God's immediate and daily provision, preventing any notion of "saving up" from a divine blessing, a principle later reinforced with the daily provision of manna in the wilderness (Exodus 16:19-20).
Was burning the leftovers wasteful?
Answer: From a practical, modern perspective, it might seem so. However, within the ancient sacrificial system and the context of the Passover, burning was an act of profound reverence, consecration, and obedience, not waste. Burning ensured that the sacred offering was completely consumed and disposed of in a manner that upheld its holiness, preventing any part of it from being misused, defiled, or treated as common food. It was an act of worship and trust in God's specific, divinely ordained instructions, demonstrating that God's commands, even those seemingly inefficient, are paramount.
Does this command apply to us today, literally burning food?
Answer: No, the literal command to burn the physical remnants of the Passover lamb was specific to the original Passover and its subsequent annual observance by Israel as a historical memorial. For believers today, the spiritual principle endures: we are called to fully embrace God's complete provision in Christ, our ultimate Passover Lamb. This means not clinging to past blessings or experiences as if they are sufficient for future needs, but rather living in complete reliance on His fresh grace and to decisively discard anything that hinders our full commitment to Him. The physical act has been fulfilled in Christ; the spiritual principle of complete acceptance and readiness for God's will continues to apply.
CHRIST-CENTERED FULFILLMENT
Exodus 12:10 finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. The Passover lamb, whose blood protected Israel from judgment and whose flesh sustained them for their journey to freedom, is a profound and divinely appointed type of Christ. Just as the Passover lamb was to be fully consumed or destroyed, signifying a complete and decisive act, so too is Christ's sacrifice on the cross a complete and perfect work of atonement. There are no "leftovers" or deficiencies in His redemptive act; His death and resurrection fully accomplish salvation for all who believe. As the author of Hebrews declares, "For by a single offering he has perfected for all time those who are being sanctified" (Hebrews 10:14). This completeness is further underscored by the prophecy concerning the Passover lamb that "not a bone of it shall be broken" (Exodus 12:46), a detail explicitly fulfilled in Jesus' crucifixion when the soldiers did not break His legs, unlike the other crucified men, so that the Scripture might be fulfilled (John 19:33-36). Paul explicitly identifies Christ as "our Passover lamb" who "has been sacrificed" (1 Corinthians 5:7), emphasizing that His sacrifice cleanses us from the "old leaven" of sin. Just as the Israelites were to consume the lamb and be ready to move, believers are to "feed" on Christ by faith, fully embracing His life, death, and resurrection, and living in readiness for His return and for His ongoing work in their lives. The urgency and completeness of the Passover meal foreshadow the decisive and all-sufficient nature of Christ's work, which requires a complete and immediate response of faith and ongoing spiritual nourishment from Him.