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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.
As also the Word of God, when desirous [to establish the paschal feast] said to his disciples, “With desire I have desired to eat this Passover with you.” Now that is a wonderful account, for a man might have seen them at that time girded as for a procession or a dance and going out with staves and sandals and unleavened bread. These things, which took place before in shadows, were typical anticipatory symbols. But now the truth has drawn near to us, “the image of the invisible God,” our Lord Jesus Christ, the true Light. Instead of a staff, he is our scepter; instead of unleavened bread, he is the bread which came down from heaven; who instead of sandals has furnished us with the preparation of the gospel. It is he who, to speak briefly, by all these means has guided us to his Father. And if enemies afflict us and persecute us, he again, instead of Moses, will encourage us with better words, saying, “Be of good cheer; I have overcome the wicked one.” And if after we have passed over the Red Sea, heat should again vex us or some bitterness of the waters befall us, even then again the Lord will appear to us, imparting to us of his sweetness and his life-giving fountain, saying, “If any man thirst, let him come to me and drink.”
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SUMMARY
Exodus 12:14 serves as a foundational decree, establishing the Passover as an enduring, divinely ordained feast for the Israelite nation. It mandates that this day, commemorating God's miraculous deliverance of His people from slavery and the judgment of death in Egypt, be observed as a perpetual memorial. This verse underscores the vital importance of active, intergenerational remembrance of God's redemptive work, ensuring that the transformative event of the Exodus would forever shape Israel's identity, worship, and covenant relationship with the LORD.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 12:14 states: "And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever." This verse powerfully establishes the perpetual nature and profound significance of the Passover.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 12:14 employs several potent literary devices to convey its message. The most prominent is Repetition, particularly of the phrase "ye shall keep it a feast" and the concept of "for ever." This repetition serves to emphasize the permanence, importance, and celebratory nature of the Passover, deeply embedding it into the consciousness of the Israelite people. The concept of "memorial" itself is a powerful Symbol and a Ritual Act, designed to bridge the gap between past divine action and present communal identity, transforming a historical event into a living, shaping force. Furthermore, the verse uses Emphasis through its declarative and prescriptive language, leaving no doubt as to the mandatory and enduring nature of this divine command.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:14 teaches profound theological truths about God's character and His relationship with humanity. It reveals God as a faithful, powerful, and sovereign Redeemer who intervenes decisively in history to save His people. The establishment of Passover as a "memorial" underscores the theological importance of remembrance in faith; it is through actively recalling God's past acts of salvation that His people are sustained in their present hope and directed in their future obedience. This feast also solidifies Israel's identity as a people set apart by God's grace, bound to Him by a unique covenant. It highlights the principle that divine deliverance demands human response in worship, gratitude, and faithful obedience. This verse is foundational to the broader biblical narrative of redemption, as the Passover sets the pattern for God's salvation: deliverance from bondage through substitutionary sacrifice. It powerfully prefigures a greater, ultimate deliverance yet to come.
REFLECTION AND APPLICATION
Exodus 12:14 issues a timeless call to actively remember and joyfully celebrate God's redemptive work in our lives and in the grand sweep of history. Just as the Passover profoundly shaped Israel's identity and future, our understanding and embrace of God's salvation in Christ should fundamentally transform who we are and how we live today. This verse challenges us to move beyond mere intellectual assent to a dynamic, lived faith.
Questions for Reflection
FAQ
Why is the Passover called an "ordinance for ever" if Christians don't observe it today?
Answer: The phrase "for ever" (Hebrew 'olam) in the Old Testament often refers to a perpetual or enduring statute within the context of that specific covenant, not necessarily an infinite, unbroken duration across all dispensations of God's redemptive plan. For the nation of Israel under the Mosaic Covenant, the Passover was indeed a perpetual ordinance. However, from a New Testament perspective, the Passover found its ultimate and complete fulfillment in Jesus Christ. As the Lamb of God, His once-for-all sacrifice superseded the need for the annual animal sacrifice. The "ordinance for ever" for God's people is now observed through the Lord's Supper (Communion), which serves as the new covenant memorial of Christ's perfect sacrifice and ultimate deliverance, as established by Jesus Himself in Luke 22:19. Thus, the spirit and theological truth of the ordinance—remembering God's deliverance through a substitutionary sacrifice—continues, but its form has been transformed and eternally fulfilled in Christ.
What is the difference between "memorial" (zikrôwn) and simply "remembering" something?
Answer: While "remembering" can be a passive mental act of recalling information or a past event, zikrôwn (memorial) implies an active, intentional, and often ritualistic re-presentation or re-enactment that brings the past into the present with transformative power. It is not just a cognitive exercise but a communal act designed to shape identity, reinforce covenant, evoke a response of gratitude and obedience, and ensure the ongoing relevance of a foundational event. For example, the Passover Seder meal is a zikrôwn because it involves specific actions, symbolic foods, and a structured storytelling narrative (the Haggadah) that make the Exodus experience vivid and relevant for participants, ensuring that the foundational event continues to define who they are and how they relate to God. It's about experiencing the past as if you were there.
Is the Passover only relevant to Jewish people?
Answer: While the Passover originated as a foundational historical event and divine ordinance specifically for the nation of Israel, its profound theological themes of deliverance from bondage, substitutionary sacrifice, and the establishment of a covenant relationship have universal significance that transcends ethnic boundaries. For Christians, the Passover serves as an indispensable historical and theological backdrop for understanding the person and work of Jesus Christ. It provides the Old Testament framework and prophetic foreshadowing for comprehending the New Testament concept of salvation through Christ's atoning sacrifice. The themes of a lamb sacrificed, blood applied for protection, and deliverance from judgment are all fulfilled in Christ, making the Passover's themes deeply relevant and spiritually enriching for all who believe in Him, regardless of their ethnic heritage.
CHRIST-CENTERED FULFILLMENT
Exodus 12:14, with its establishment of the Passover as a perpetual memorial of miraculous deliverance through substitutionary sacrifice, finds its ultimate, climactic, and glorious fulfillment in the person and redemptive work of Jesus Christ. The Old Testament Passover was a profound shadow, pointing forward to the greater reality that would be revealed in Him. The most direct and powerful connection is found in Jesus being identified as the true and perfect "Passover Lamb." Just as the innocent lamb's blood in Egypt protected Israel's firstborn from the angel of death, the shedding of Jesus's precious blood on the cross provides complete and eternal deliverance from spiritual death, the judgment of sin, and the power of Satan for all who place their faith in Him. The Apostle Paul explicitly declares in 1 Corinthians 5:7, "For Christ, our Passover lamb, has been sacrificed." This divine declaration unequivocally establishes that the Old Testament Passover was a type, a prefigurement, whose ultimate meaning and saving power are found in Christ alone. The Exodus delivered the nation of Israel from physical slavery to Pharaoh in Egypt. Jesus, through His sacrificial death and triumphant resurrection, delivers humanity from a far more profound and pervasive bondage: slavery to sin, the crushing power of death, and the dominion of Satan. His atoning sacrifice accomplishes a spiritual exodus, leading His people out of darkness and into His marvelous light, granting them true freedom and eternal life in God's kingdom, as promised in John 8:36. The "ordinance for ever" of the Passover is not abolished but reinterpreted, transformed, and eternally fulfilled in the New Covenant through the institution of the Lord's Supper (Holy Communion). On the very night He was betrayed, during a Passover meal with His disciples, Jesus took the bread and wine, declaring them to be His body and blood, and instructed His followers, "Do this in remembrance of me" (Luke 22:19). This new memorial points not to a lamb's blood on a doorpost, but to Christ's broken body and shed blood, sealing a new and better covenant, a covenant of grace. It is a perpetual feast for believers throughout all generations, celebrating Christ's past sacrifice, His present spiritual presence among His people, and His future glorious return, as stated in 1 Corinthians 11:26. While the Passover was a feast of deliverance, the Lord's Supper, as its fulfillment, is a foretaste of the ultimate "marriage supper of the Lamb" (Revelation 19:9), where God's redeemed people will eternally feast in His glorious presence, celebrating the complete and final deliverance accomplished by Christ for all eternity.