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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.
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SUMMARY
Exodus 12:17 issues a foundational divine command for the Israelites to perpetually observe the Feast of Unleavened Bread. This enduring ordinance serves as a solemn and joyful memorial, anchoring the nation's identity in the historical reality of God's powerful and swift deliverance of their divinely marshaled "armies" from Egyptian bondage on that very day, thereby establishing an immutable imperative for remembrance and faithful obedience across all generations.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 12:17 is a direct divine imperative, establishing the perpetual nature and foundational rationale for the Feast of Unleavened Bread.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 12:17 is structured with a clear command-reason-reiteration pattern, a common and effective rhetorical device found in ancient Near Eastern legal and covenantal texts. The initial imperative "ye shall observe" is immediately followed by the divine justification, "for in this selfsame day have I brought your armies out of the land of Egypt," grounding the ritual in a specific, undeniable historical act of God. The verse then employs reiteration by repeating the command and emphasizing its perpetual nature ("therefore shall ye observe this day in your generations by an ordinance for ever"). This repetition serves to underscore the command's absolute importance, its enduring validity, and its foundational role for all future generations. Furthermore, the verse contains implicit symbolism, particularly concerning the unleavened bread itself, which, while practical in origin, comes to symbolize purity, haste, and a decisive break from the old life, contrasting with leaven often representing corruption or sin in broader biblical thought.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:17 encapsulates profound theological truths concerning God's character, the nature of humanity, and the unfolding of salvation history. It primarily reveals God as the sovereign and mighty Deliverer, who actively intervenes in human affairs to rescue His people from oppression. The Exodus is presented as God's decisive, historical act, demonstrating His absolute power over all earthly forces, including the formidable might of Egypt. His leading of Israel as "armies" underscores His meticulous control and organizational power, transforming a scattered multitude of slaves into a divinely ordered host. This verse also highlights the theological necessity of remembrance and memorialization for maintaining faith and identity; God commands an annual, tangible ritual to ensure His people never forget His saving acts, recognizing that spiritual decline often begins with forgetting past faithfulness. Moreover, the command to observe the feast is presented as a grateful response of obedience to God's grace. Obedience to God's ordinances is not a means to earn salvation but a faithful and thankful response to the salvation already received, with the perpetual nature of the ordinance emphasizing the enduring covenant relationship. Finally, the practical removal of leaven, while linked to haste, carries a powerful symbolic meaning of purity and separation from corrupting influences, foreshadowing the broader biblical theme of holiness required of God's people.
This theme of divine deliverance and the call to remember echoes throughout the biblical narrative:
REFLECTION AND APPLICATION
Exodus 12:17, though deeply rooted in the historical experience of ancient Israel, offers timeless and profound lessons for believers today, inviting us to reflect on God's enduring faithfulness and our response. Just as Israel was commanded to remember their physical deliverance from the bondage of Egypt, we are called to remember our spiritual deliverance from the dominion of sin and death, accomplished through the sacrificial work of Jesus Christ. Our faith is not built upon abstract concepts but on the concrete, historical, and transformative acts of God in our lives and in the grand narrative of salvation. This verse prompts us to consider what tangible practices or consistent rhythms we employ to actively and consistently remember God's faithfulness and His saving work, ensuring that our spiritual memory remains vibrant and our gratitude fresh.
The symbolism of unleavened bread—representing the urgent departure and the removal of corruption—speaks powerfully to the urgency and purity demanded in the Christian life. Having been set free from the "leaven" of sin through Christ, we are called to actively "purge out the old leaven" of malice, wickedness, and hypocrisy from our lives, striving to live in sincerity and truth as those who have been made new. This calls for honest self-examination: Where might "leaven"—whether it be unconfessed sin, subtle hypocrisy, or lingering bitterness—still reside in the hidden corners of our hearts and habits? What intentional steps can we take to actively remove it, embracing a life of ongoing sanctification?
Finally, the divine imperative to observe this day "in your generations" serves as a poignant reminder of our solemn responsibility to faithfully transmit the story of God's saving acts to future generations. This vital task transcends mere intellectual transfer; it involves teaching, modeling, and living out our faith authentically, ensuring that the legacy of spiritual truth and the knowledge of God's redemptive work continue to flourish. This prompts us to ask: How are we intentionally sharing the transformative story of God's faithfulness and salvation with the next generation, whether within our families, our local church communities, or the broader spheres of our influence?
Questions for Reflection
FAQ
Why was it so important to eat unleavened bread specifically?
Answer: The primary reason given in the text for the command to eat unleavened bread (Hebrew: matstsâh) is directly tied to the historical circumstances of the Exodus: the Israelites left Egypt in such haste that their dough had no time to rise before they baked it. Thus, eating unleavened bread for seven days served as a tangible, annual reminder of this hurried departure and God's swift, decisive deliverance. Beyond this practical reason, leaven (yeast) often carries symbolic meaning in the Bible, frequently representing corruption, sin, or hypocrisy. Therefore, eating unleavened bread also came to signify purity, a complete break from the "leaven" of Egypt's idolatry and moral corruption, and a commitment to a new, holy life as God's people.
Does "your armies" mean Israel was a military force at the time of the Exodus?
Answer: The Hebrew word tsâbâʼ (H6635), translated as "armies," can indeed refer to a military force or "host." However, it also broadly encompasses a "multitude," "company," or "divinely marshaled host." At the time of the Exodus, the Israelites were a people enslaved, not an organized military. The use of "armies" here is not meant to imply their military strength but rather to emphasize God's sovereign power and meticulous organization. He led them out not as a disorganized rabble but as a divinely ordered and purposeful company, demonstrating His absolute control and might. It highlights that God transformed them from a scattered group of slaves into a disciplined body under His direct command and protection, ready to embark on their journey to the Promised Land.
Is the Feast of Unleavened Bread still observed today?
Answer: Yes, the Feast of Unleavened Bread (Chag HaMatzot) continues to be observed by Jewish people worldwide as an integral part of Passover. It is a central festival commemorating their liberation from slavery in Egypt and the foundational event of their national identity. While Christians do not observe the feast in the same literal, ritualistic way as ancient Israel, the New Testament reinterprets its profound spiritual significance. It is understood through the lens of Christ's sacrifice and the call to live a life free from the "leaven" of sin. For instance, 1 Corinthians 5:7-8 exhorts believers to "purge out the old leaven" and live with the "unleavened bread of sincerity and truth," recognizing Christ as our ultimate Passover Lamb.
CHRIST-CENTERED FULFILLMENT
Exodus 12:17, with its divine command to observe the Feast of Unleavened Bread as a perpetual ordinance, finds its profound Christ-centered fulfillment and spiritual reinterpretation in the New Testament. The entire context of the Passover and Unleavened Bread points forward with remarkable precision to the person and work of Jesus Christ. Paul explicitly declares in 1 Corinthians 5:7, "For Christ our passover is sacrificed for us." Just as the blood of the Passover lamb secured deliverance from physical death for Israel, Jesus's sacrificial death on the cross, as the perfect and spotless Lamb of God, secures eternal deliverance from the bondage of sin and death for all who believe. The haste of the Exodus, commemorated by the unleavened bread, foreshadows the urgency and finality of Christ's redemptive work, accomplished once for all. Furthermore, the command to remove all leaven from the household for seven days takes on a deeper spiritual meaning in the New Covenant. Leaven, frequently symbolizing sin, malice, or hypocrisy in biblical teaching (e.g., Luke 12:1), is to be thoroughly purged from the believer's life. Paul powerfully exhorts believers in 1 Corinthians 5:8, "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." This transforms the physical observance into a spiritual reality: believers are called to live a life of ongoing sanctification, continually purging sin and embracing purity because they have been made new creations in Christ. Finally, while ancient Israel was commanded to remember their physical deliverance through the Feast of Unleavened Bread, Christians are called to remember their spiritual deliverance through the Lord's Supper, or Communion. This new ordinance, instituted by Jesus Himself on the night of His betrayal, commemorates His body broken and blood shed, fulfilling the Passover and inaugurating the New Covenant (as recorded in Matthew 26:26-28 and 1 Corinthians 11:23-26). Just as the Exodus was the foundational event for Israel's identity, the death and resurrection of Jesus are the foundational events for the Church, to be remembered and proclaimed "in your generations" until He returns in glory.