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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 12:1–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Original sin could not have easily been forgiven, if a victim had not been offered for it, if that sacred blood of propitiation had not been shed. Even then the words in Exodus were not vainly said of our Lord: “I shall see the blood and shall protect you.” That figure of the lamb represented this passion of Christ our Lord. Blood is given for blood, death for death, a victim for sin, and thus the devil lost what he held.
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Summary
Exodus 12:13 presents God's divine provision for Israel's protection during the climactic tenth plague, the death of the firstborn. It details the precise instruction for the Israelites to apply the blood of a sacrificed lamb to their doorposts, serving as a visible sign. Upon seeing this blood, God promises to "pass over" their homes, sparing their firstborn from the destructive judgment unleashed upon the land of Egypt. This verse powerfully encapsulates the themes of divine judgment, substitutionary atonement, and salvation through obedient faith.
Context
Literary Context
This verse is a pivotal component within the comprehensive instructions for the first Passover, meticulously detailed by God to Moses and Aaron in Exodus 12. It follows the command to select an unblemished lamb, sacrifice it, and apply its blood to the doorposts and lintel (Exodus 12:7). The instructions then continue with the command to eat the roasted lamb with unleavened bread and bitter herbs, emphasizing the urgency of their departure (Exodus 12:8-11). Verse 13 specifically articulates the divine mechanism of protection against the impending plague, directly preceding the execution of the judgment and the subsequent exodus of the Israelites from Egypt (Exodus 12:29-39). It is a crucial link between the ritual act and its salvific outcome, establishing the foundational covenantal meal that would forever commemorate Israel's liberation.
Historical & Cultural Context
The events of Exodus 12 unfold against the backdrop of Israel's prolonged and brutal enslavement under the formidable Egyptian empire. For generations, the Israelites had endured harsh labor and oppression, crying out to Yahweh for deliverance. God had already demonstrated His power over Egypt's pantheon of gods and Pharaoh's supposed divinity through nine devastating plagues, each targeting a specific aspect of Egyptian life or a particular deity. However, Pharaoh's heart remained hardened, necessitating the ultimate judgment: the death of every firstborn in Egypt, from man to beast (Exodus 12:12). In this desperate context, the command to apply blood to the doorposts was a radical act of faith, distinguishing Israelite households from Egyptian ones. While blood in ancient Near Eastern cultures often held significance in rituals of purification, covenant-making, or atonement, its public display as a protective mark against divine judgment was a unique, divinely ordained act, signifying Israel's allegiance to Yahweh alone and their separation from the doomed Egyptians.
Key Themes
Exodus 12:13 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Central is the theme of Divine Judgment and Salvation, showcasing God as both a righteous judge who punishes sin and a merciful deliverer who provides a way of escape. The verse also highlights Substitutionary Atonement, where the life of an innocent lamb is sacrificed, and its blood applied, to spare the lives of others from divine wrath. This act is not earned but received through Obedient Faith, demonstrating that God's deliverance is contingent upon a specific, divinely commanded response. The "token" of blood underscores the theme of Divine Distinction and Election, where God sets apart a people for Himself and provides a visible mark of their covenant relationship. Furthermore, the Passover event, initiated here, becomes the foundational narrative for Israel's identity as a redeemed people, foreshadowing God's continued acts of deliverance throughout their history, as seen in the crossing of the Red Sea (Exodus 14).
Exposition and Analysis
Exodus 12:13 precisely details the mechanism of divine protection and the role of the blood during the final, most severe plague upon Egypt.
Key Word Analysis
From the root meaning "to be red," dâm refers to the vital fluid of life, that which, when shed, causes death. In the biblical worldview, as articulated in Leviticus 17:11, "the life of the flesh is in the blood." Here, the blood of the innocent lamb, representing its life, is shed and applied as a substitute, becoming the means of protection and atonement for the lives within the house. Its application signifies a transfer of judgment.
More than a mere symbol, ʼôwth denotes a signal, a visible mark, or an evidence that confirms a reality, a promise, or a covenant. In this context, the blood on the doorposts is a tangible, visible sign of obedience to God's command and a marker for God's divine distinction. It functions as a covenant sign, assuring God's promise of protection and serving as indisputable evidence for the divine "passing over."
This primitive root verb, from which the name of the festival "Passover" (Pesach) is derived, carries a rich semantic range. While it can mean "to skip over" or "to step over," it also conveys connotations of "to hover over," "to protect," or "to spare." It implies God's active, protective presence and intervention on behalf of those marked by the blood, shielding them from the destroyer's reach. It is not a passive bypass but an active, deliberate act of divine preservation.
Verse Breakdown
"And the blood shall be to you for a token upon the houses where ye [are]:"
This opening clause establishes the purpose and precise location for the application of the blood. It is "to you" (the Israelites), indicating a specific instruction for their benefit and salvation. The blood is not merely decorative but serves as a "token" or visible sign, a clear demarcation on their homes. This sign is divinely appointed and crucial for distinguishing Israelite households, where the covenant people reside, from the Egyptian ones destined for judgment.
"and when I see the blood, I will pass over you,"
This is God's direct, sovereign promise and the theological core of the verse. The efficacy of the blood does not lie in its inherent magical power but entirely in God's divine decree and His active observation. It is God who sees the blood, and He will then "pass over" those houses. This emphasizes God's initiative, His absolute sovereignty, His mercy, and His faithfulness to His word. The protection is not automatic but a direct, personal response from the Almighty.
"and the plague shall not be upon you to destroy [you], when I smite the land of Egypt."
This concluding clause states the definitive outcome of the obedient application of the blood: divine protection from the destructive plague. It highlights the stark contrast between the fate of the Israelites and the Egyptians. While God's judgment ("smite the land of Egypt") is universal and devastating, His people, marked by the blood, are supernaturally preserved from its devastating effects. The "destroyer" (implied from Exodus 12:23) is explicitly restrained from harming those under the blood's protection.
Literary Devices
Exodus 12:13 employs several potent literary devices to convey its profound message. Repetition of key terms like "blood" and "pass over" reinforces their centrality to the divine command and promise, etching them into the memory of the audience. A stark Contrast is established between "you" (Israel, protected) and "the land of Egypt" (smitten), underscoring God's selective judgment and His unique covenant relationship with His chosen people. The phrase "when I see the blood" functions as a powerful Anthropomorphism, attributing human-like perception to God, not because He lacks knowledge, but to emphasize His direct, personal involvement and the conditional nature of the protection based on the visible sign of obedience. This also serves as a form of Divine Fiat, a declaration of God's sovereign will and action in response to human obedience.
Theological and Thematic Connections
Exodus 12:13 is a foundational text revealing profound theological truths about God's character and His plan of salvation. It portrays God as both a righteous and holy judge who must punish sin, and a merciful deliverer who graciously provides a way of escape from His wrath. The central theme is salvation by substitutionary atonement: an innocent life (the lamb) is sacrificed, and its blood applied, to spare the lives of others from divine judgment. This act of deliverance is not earned by human merit but is received through an obedient act of faith in God's specific provision. It powerfully underscores God's sovereignty in both judgment and salvation, and His unwavering faithfulness to His covenant promises. The "token" of blood also speaks to the concept of divine election and distinction, where God sets apart a people for Himself and provides a visible mark of their unique relationship with Him.
This verse connects seamlessly to the broader biblical narrative of God's redemptive plan, establishing the Passover as the foundational event for Israel's identity as a redeemed people. The principle of life for life, and the necessity of blood for atonement, is a recurring motif throughout the Mosaic Law and the Old Testament sacrificial system.
Reflection and Application
Exodus 12:13 holds immense spiritual significance for believers today, serving as a profound type and shadow of the ultimate deliverance found in Jesus Christ. Just as the physical blood of the Passover lamb protected Israel from physical death, the spiritual "blood" of Jesus Christ, shed on the cross, protects believers from eternal spiritual death and the judgment for sin. Our salvation is not based on our own merit, good works, or religious rituals, but solely on placing our faith in His perfect, once-for-all atoning sacrifice. This verse powerfully reminds us that true security and deliverance from the consequences of sin are found only in Christ, who is our ultimate Passover Lamb. We are called to respond in faith and obedience, trusting in His completed work on our behalf, knowing that God "sees" the blood of His Son applied to our lives and "passes over" us in judgment. This truth should inspire deep gratitude, humble worship, and confident assurance in our salvation.
Questions for Reflection
FAQ
Was the blood a magical charm, or did it possess inherent power?
No, the blood itself had no inherent magical power or mystical properties. Its effectiveness came solely from God's explicit command and His sovereign promise. The application of the blood was an act of obedience and faith on the part of the Israelites, a visible sign that they had aligned themselves with God's instructions. God's act of "passing over" was a direct, divine response to that sign, not to any intrinsic power within the blood itself. It was a divinely appointed means to a divine end, demonstrating that salvation is always initiated and accomplished by God, requiring human faith and obedience.
Why did God need to "see the blood" if He is omniscient and already knew which houses were Israelite?
God is indeed omniscient and knows all things, so the phrase "when I see the blood" is not for God's information, but primarily for humanity's instruction, assurance, and to underscore a profound theological principle. It emphasizes that God acts on the basis of a visible, obedient response to His command, making human participation in faith a necessary component of receiving His deliverance. It highlights the principle that God's judgment is precise and discriminating, based on His revealed will and the visible mark of covenant allegiance. Furthermore, it teaches that salvation is not automatic by ethnicity but requires a specific act of faith and identification with God's appointed means of salvation. The blood served as a tangible sign of the covenant God was making with His people, a sign that would be remembered for generations to come (Exodus 12:26-27).
Christ-Centered Fulfillment
Exodus 12:13 finds its ultimate fulfillment and profound amplification in the person and redemptive work of Jesus Christ. The Passover lamb, whose innocent blood provided protection from death and judgment, is a powerful "type" or foreshadowing of Jesus, who is explicitly identified as "our Passover Lamb" in the New Testament (1 Corinthians 5:7). Just as the lamb was without blemish and its blood shed as a substitute for the firstborn, Jesus, the sinless Son of God, shed His precious blood on the cross as the perfect, once-for-all sacrifice for humanity's sins. The "passing over" by God's judgment in Egypt prefigures the divine wrath being averted from all who are spiritually "under the blood" of Christ. Through faith in Jesus's atoning death, believers are spiritually marked by His blood, securing their deliverance from eternal death and the judgment for sin. The physical salvation from slavery in Egypt points directly to the spiritual salvation from the bondage of sin and death that Christ accomplished. He is the Lamb of God who takes away the sin of the world (John 1:29), and it is through His blood that we have redemption, the forgiveness of sins (Ephesians 1:7). The security promised in Exodus 12:13 is now fully realized in the unshakeable, eternal security found in Christ's finished work on the cross, offering a far greater deliverance than that experienced in Egypt.