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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.
And we can also understand the same about this: "This month shall be to you the beginning of months"; although it is understood as the 7th in terms of time, because it spoke of the Lord's Passover, which is celebrated at the beginning of spring. Therefore, in this beginning of months, He made the heavens and the earth, which was fitting for the beginning of the world, where a suitable spring season was for everyone.
After having inflicted the Egyptians with many plagues, he led them out of Egypt in the month of flowers, when the most pleasant spring appears and the sadness of winter passes away.
This, I say, is the first month of the year. This brings joy to every creature. It clothes the naked trees. It opens the earth. This produces joy in all animals. It brings mirth to all. This is for Christians Xanthicus, the first month, the time of the resurrection in which their bodies will be glorified by means of the light which even now is in them hidden. This is the power of the Spirit who will then be their clothing, food, drink, exultation, gladness, peace, adornment and eternal life.
Consequently our elders decided that one full month must be observed for the birthday of the world and that Easter should be observed in whatever part of it both the day and the moon coincided. This is not without scriptural authority, for Moses said, “This month shall stand at the head of your calendar, the first month of the year.” With these words he consecrated a whole month for the day of the world’s birth. Thus our elders, who had found that March 22 was the birthday of the world, defined April 21 as a limit in determining the first month. So it will be permitted to celebrate Easter neither before March 22 nor after April 21. But when during this month both the moon and the day coincide, that is, the fourteenth day of the moon and Sunday, then Easter is to be celebrated. Now again, since the fourteenth day of the moon frequently does not fall on Sunday, they preferred to have the moon extended for seven days, provided they observed Sunday in the joy of the resurrection. So when the day falls thus, we always postpone Easter as far as the twenty-first day of the moon for the sake of Sunday, so that Easter is celebrated neither before March 22 nor after April 21. In this way it is found that the month and the day and the moon are retained in the observance of Easter.
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SUMMARY
Exodus 12:2 marks a foundational divine decree given to Moses and Aaron on the eve of Israel's liberation from Egypt. God establishes a new calendar for His people, declaring the month of their redemption as the "beginning of months" and the "first month of the year." This command signifies a radical reorientation of Israel's temporal existence, centering their identity and future around God's redemptive act and establishing a new chronological framework for the nascent nation. It asserts God's ultimate sovereignty over time and history, setting the stage for their life as His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 12:2, though concise, carries immense theological and practical weight through its precise wording and divine declaration.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 12:2 employs several effective literary techniques to convey its profound message. The primary device is a Divine Decree or Declarative Statement, typical of God's direct commands, which lends absolute authority and finality to the pronouncement. Repetition is prominently used through synonymous parallelism, as the phrases "the beginning of months" and "the first month of the year" convey essentially the same radical idea of a new chronological starting point. This repetition serves to emphasize the foundational importance of this calendar change and its definitive nature. Furthermore, the Emphatic Dative is present in the repeated phrase "unto you" or "to you," which underscores that this new ordering of time is specifically for and pertains exclusively to the covenant people of Israel, distinguishing their temporal framework from that of the Egyptians and other nations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:2 teaches profound theological truths about God's absolute sovereignty and the nature of redemption. Firstly, it asserts God's ultimate sovereignty over time itself. He is not bound by human conventions, existing calendars, or natural cycles, but can unilaterally establish a new temporal order for His people. This demonstrates His power to initiate and define history. Secondly, it highlights redemption as a radical new beginning. Just as God's word initiated creation, so too does the new creation of Israel as a nation begin with God's reordering of time, centered on their deliverance from slavery. This act establishes their covenant identity, marking them as a people whose very existence and temporal framework are defined by God's saving work. Their past in Egypt is severed, and their future is now oriented around the divine act of liberation. This theme resonates throughout the biblical narrative, portraying God as the one who constantly initiates new eras and new covenants, culminating in the ultimate new creation in Christ.
This theme of a new beginning centered on God's redemptive act is echoed throughout Scripture:
REFLECTION AND APPLICATION
Exodus 12:2 offers a profound spiritual principle for believers today: God is the sovereign Lord of our time and our lives. Just as He gave Israel a new beginning rooted in their redemption from slavery, He offers us a new life in Christ that radically reorients our priorities, our perspective, and our very understanding of time. This verse challenges us to consider whether our "calendar"—our daily schedule, our annual rhythms, our life goals, our deepest aspirations—is truly ordered around God's redemptive work in Christ. It encourages us to embrace the fresh starts God offers, whether it's a new season of life, a renewed commitment to faith, a turning away from past patterns of sin, or a re-dedication to His purposes. Our identity is no longer defined by our past bondage (to sin, to worldly systems, to old habits) but by our glorious liberation and new life in Christ. This reorientation calls us to live intentionally, recognizing that every moment is a gift from the God who redeems and renews.
Questions for Reflection
FAQ
Why did God command a new calendar for Israel?
Answer: God commanded a new calendar to mark the Exodus as the foundational event of Israel's national and religious identity. It was a symbolic and practical act of divine sovereignty, asserting God's authority over their time and lives and signifying a complete break from their past in Egyptian bondage. This new calendar would govern their religious festivals, annual commemorations, and communal rhythms, ensuring that their redemption remained central to their collective memory, worship, and future existence as God's covenant people. It established a unique temporal framework that set them apart from all other nations.
Did Israel use other calendars besides this one?
Answer: Yes, while this "religious" or "sacred" calendar (beginning in the spring with the month of Abib/Nisan) was established for their sacred festivals and commemorations of the Exodus, Israel also maintained a "civil" or "agricultural" calendar that typically began in the fall (with the month of Tishrei). This civil calendar was more aligned with agricultural cycles (like the harvest) and was used for general civic, economic, and administrative purposes. Both calendars coexisted, but the religious calendar, beginning with the month of the Exodus, held primary theological and spiritual significance, defining their covenant relationship with God.
What is the significance of this specific month, Abib/Nisan?
Answer: The month, later called Abib (meaning "ear of barley," indicating the spring harvest season) or Nisan, was chosen because it was the precise month of the Passover and the Exodus—God's mighty act of deliverance. Its significance lies in its direct and permanent connection to this foundational redemptive event. By making this month the "first" of their year, God ensured that the memory of their liberation would be the starting point and defining feature of their annual cycle, a constant, yearly reminder of His faithfulness, their unique identity as His liberated people, and the covenant He established with them. It forever linked their time to their redemption.
CHRIST-CENTERED FULFILLMENT
Exodus 12:2, with its radical declaration of a new beginning centered on God's redemptive act, finds its ultimate fulfillment and profound amplification in the person and work of Jesus Christ. The Passover, instituted in this very "first month," is the preeminent Old Testament type of Christ's atoning sacrifice. Jesus is identified by John the Baptist as "the Lamb of God, who takes away the sin of the world!" (John 1:29) and by Paul as "our Passover lamb" (1 Corinthians 5:7), whose shed blood brings true and eternal liberation from the bondage of sin and death.
Just as God reordered Israel's time around the Exodus, so too does Christ's death and resurrection initiate a new era, a "new covenant" (Luke 22:20), for all humanity. For those "in Christ," there is a radical new beginning, a profound "new creation" (2 Corinthians 5:17), where "the old has passed away; behold, the new has come." Our spiritual calendar, our very understanding of time, purpose, and identity, is now centered on the cross and the empty tomb. The "first month" for the believer is the moment of spiritual rebirth, marking the beginning of a life lived under the Lordship of Christ, the true Liberator and the essence of all newness, who makes "all things new" (Revelation 21:5).