TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Exodus 12:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 12:20 delivers a foundational command for the Israelite people, mandating the complete prohibition of leavened bread and the exclusive consumption of unleavened bread in all their dwellings during the seven-day Feast of Unleavened Bread. This ordinance, immediately following the institution of the Passover, profoundly underscored the urgency of their divine deliverance from Egypt, serving as a perpetual reminder of God's swift and decisive redemption, and symbolizing a call to spiritual purity and separation from the corrupting influences of sin.
CONTEXT
Literary Context: This verse is an integral component of God's meticulous instructions for the inaugural Passover and the subsequent Feast of Unleavened Bread as detailed in Exodus 12. The preceding verses, Exodus 12:1-13, lay out the specific requirements for the Passover lamb and its blood application, marking the initial act of salvation. Immediately following this, Exodus 12:14-20 establish both the Passover and the Feast of Unleavened Bread as enduring ordinances for future generations. Specifically, Exodus 12:15 introduces the seven-day period for consuming unleavened bread and purging leaven, with verse 20 serving as a powerful reiteration and expansion of this command, emphasizing its universal application "in all your habitations." The narrative then transitions in Exodus 12:21-28 to Moses faithfully conveying these divine decrees to the elders of Israel, who diligently carry them out.
Historical & Cultural Context: The command in Exodus 12:20 was issued at a pivotal moment in Israelite history: the eve of their miraculous Exodus from Egyptian bondage. The prohibition against leaven (chametz) and the mandate for unleavened bread (matzah) carried deep significance rooted in the historical circumstances and the cultural understanding of the ancient Near East. Firstly, it served as a vivid symbol of the haste of their departure; the Israelites were to leave so quickly that there was no time for dough to rise, reflecting the suddenness and urgency of God's decisive intervention to liberate them. Secondly, leaven in ancient thought was often associated with corruption, decay, or pervasive influence—a small amount could ferment and transform an entire batch of dough. Therefore, its complete removal symbolized a radical act of purification and separation from the defilement of Egypt and its idolatrous practices. This act of purging was not merely a ceremonial ritual but a tangible, communal demonstration of their commitment to God's holiness and their newly established identity as a redeemed people set apart for Him. The consumption of flat, quickly baked bread (matzah) also connected them to the humble, afflicted state of their ancestors in slavery, fostering a spirit of reliance on God for sustenance and deliverance.
Key Themes: Exodus 12:20 significantly contributes to several overarching themes within the book of Exodus and the broader Pentateuch. Central among these is the theme of Divine Deliverance and Redemption, highlighting God's mighty act of saving His people from slavery and establishing them as His own. The command to eat unleavened bread serves as a perpetual Memorial and Remembrance of this foundational act, ensuring that future generations would recall the circumstances of their liberation. Furthermore, the meticulous instructions regarding leaven underscore the theme of Holiness and Purity, emphasizing God's demand for His people to be set apart from the corrupting influences of the world, reflecting His own holy character. This act of purification also points to the theme of New Beginnings and Identity, as Israel, purged of the "leaven" of Egypt, embarks on a new life as God's covenant people. The detailed nature of the command also reinforces the theme of Obedience and Covenant Faithfulness, demonstrating that Israel's relationship with God was predicated on their adherence to His divine decrees, as seen in the broader covenant established at Mount Sinai.
EXPOSITION AND ANALYSIS
Exodus 12:20 delivers a clear, dual command regarding the consumption of bread during the Feast of Unleavened Bread, emphasizing both a negative prohibition and a positive mandate.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs a clear antithesis by juxtaposing "nothing leavened" with "unleavened bread." This stark contrast highlights the fundamental opposition between the old, corrupting influences (symbolized by leaven) and the new, pure life of redemption (symbolized by matzah). The repetition of the core concept—first as a negative prohibition and then as a positive command—serves to emphasize the absolute importance and comprehensive nature of the instruction. Furthermore, the phrase "in all your habitations" functions as a form of hyperbole of totality, underscoring the pervasive and inescapable application of the command, ensuring that the spiritual lessons of the Feast permeated every corner of their domestic existence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:20 reveals several profound theological truths, extending beyond a mere dietary regulation. First, it powerfully teaches about God's demand for holiness and separation. Just as Israel was physically separated from the land of Egypt, they were to be spiritually separated from anything that symbolized corruption or sin. This reflects God's own holy nature and His desire for His covenant people to reflect His character and walk in purity. Second, it underscores the vital importance of obedience as a memorial. The act of eating matzah was not simply a historical reenactment but a tangible, annual reminder of God's powerful deliverance and Israel's humble, obedient response to His call to depart. Third, the command highlights that true deliverance requires a radical break from the past. The purging of leaven symbolized leaving behind the old ways of life under the bondage of sin and embracing a new, purified existence under God's covenant.
This profound theme of leaven as a symbol for pervasive evil or influence resonates throughout the biblical narrative:
REFLECTION AND APPLICATION
For believers today, the command in Exodus 12:20, while not a literal dietary law, carries profound and enduring spiritual resonance. It calls us to a continuous process of spiritual purification. Just as physical leaven was meticulously purged from Israelite homes, we are called to actively identify and remove "leaven"—be it sin, malice, hypocrisy, pride, or any influence that corrupts our hearts, minds, and communities—from our lives. This is not a one-time event but an ongoing discipline, a daily commitment to holiness. Furthermore, the theme of haste embedded in the unleavened bread reminds us to live in a state of spiritual readiness and urgency, always prepared for God's calling and quick to respond to His will, not lingering in the old ways of sin. Finally, eating unleavened bread served as a tangible memorial of God's mighty deliverance. For us, this calls us to regularly remember and celebrate God's ultimate deliverance from the bondage and penalty of sin through Christ, allowing that profound gratitude to shape our daily choices, attitudes, and actions, fostering a life characterized by sincerity and truth.
Questions for Reflection
FAQ
Why was leaven considered symbolic of sin or corruption?
Answer: Leaven's symbolic association with sin, corruption, or pervasive evil stems from its inherent properties and observable effects. Firstly, it causes dough to puff up or swell, which biblically often symbolized pride, arrogance, or hypocrisy. Secondly, a small amount of leaven can quickly ferment and transform an entire batch of dough, symbolizing the pervasive and corrupting influence of sin, which, if left unchecked, can spread throughout an individual's life or a community. While leaven itself is not inherently evil, its transformative and pervasive nature made it a fitting and potent metaphor for moral and spiritual decay in biblical thought.
Is the command to eat unleavened bread still binding on Christians today?
Answer: No, the literal dietary command to eat only unleavened bread for seven days during the Feast of Unleavened Bread is generally not considered binding on Christians today. The New Testament teaches that Christ fulfilled the ceremonial laws of the Old Testament, which served as "a shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17). However, the spiritual principles behind the command—purity, separation from sin, humility, and the perpetual remembrance of God's deliverance—remain profoundly relevant and are reinterpreted in the New Covenant. The Apostle Paul explicitly draws on this imagery in 1 Corinthians 5:7-8, urging believers to live lives of sincerity and truth, free from the "leaven of malice and wickedness," because Christ, our Passover Lamb, has been sacrificed.
Did ancient Israelites have a different understanding of "leaven" than we do today?
Answer: While the basic biochemical process of fermentation was not scientifically understood as it is today, ancient Israelites had a practical and experiential understanding of "leaven" (chametz). It broadly referred to any fermented or soured dough, including sourdough starters or any dough that had been allowed to rise through the action of yeast. Their understanding was rooted in its observable characteristics: if it was puffed up, sour, or had undergone a transformative process due to fermentation, it was chametz. The symbolic meaning of leaven developed directly from these tangible, observable characteristics and its effect on bread.
CHRIST-CENTERED FULFILLMENT
Exodus 12:20, with its profound emphasis on purity, separation, and remembrance through the consumption of unleavened bread, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. Just as the Passover lamb's blood secured Israel's deliverance from the angel of death, Christ is definitively identified as "our Passover Lamb" (1 Corinthians 5:7), whose sacrificial blood delivers us from the bondage, penalty, and power of sin. The Feast of Unleavened Bread, immediately following the Passover, thus prefigures the new, purified life that is made possible by this ultimate deliverance. The command to remove all leaven from the habitations points forward to the spiritual purging that Christ accomplishes in the believer. Through His atoning sacrifice, He cleanses us from the "leaven of malice and wickedness" (1 Corinthians 5:8), enabling us to live as a "new lump"—a new creation, free from the pervasive and corrupting influence of sin. His death on the cross broke the dominion of sin, making it possible for all who believe to walk in newness of life (Romans 6:4). Furthermore, Jesus Himself declared, "I am the bread of life" (John 6:35), providing true spiritual sustenance. While matzah symbolized the humble bread of affliction and haste, Christ is the true spiritual nourishment, offering eternal life and complete satisfaction to those who come to Him. His body, broken for us on the cross, is often symbolized by unleavened bread in Christian communion, representing His purity, His sinless sacrifice, and the completeness of His redemptive work. The Exodus event initiated a new covenant relationship between God and Israel, marked by a call to external holiness; in the New Testament, Christ inaugurates a New Covenant (Luke 22:20), where the emphasis shifts from external ritual purity to internal heart purity, made possible by the indwelling Holy Spirit (Ezekiel 36:26-27). The spiritual reality of purging sin, once symbolized by matzah, is now a transformative work of grace in the believer's life, empowering us to live lives characterized by "sincerity and truth" (1 Corinthians 5:8) in Christ.