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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
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“The lamb,” the Lord says, “must be without blemish. You may take it from either the sheep or the goats.” In another place of Holy Writ, it is prescribed that if anyone is unable to keep the Passover in the first month, he is to do so in the second. According to the regulation above, anyone who is unable to sacrifice a lamb may substitute a kid. In the house of the church, moreover, Christ is offered in a twofold manner: if we are just, we eat of the flesh of the lamb; if we are sinners and do penance, for us a goat is slain. This does not mean that Christ is from the goats that stand, as he has taught, on his left hand, but that Christ becomes a lamb or a goat in conformity with individual and personal merit.
The bridegroom, who was to call good and bad to his marriage, was pleased to assimilate himself to his guests, in being born of good and bad. He thus confirms as typical of himself the symbol of the Passover, in which it was commanded that the lamb to be eaten should be taken from the sheep or from the goats—that is, from the righteous or the wicked. Preserving throughout the indication of both divinity and humanity, as man he consented to have both bad and good as his parents, while as God he chose the miraculous birth from a virgin.
It was commanded that the paschal lamb, by whose immolation the people of Israel were freed from slavery in Egypt, should be selected five days before the [feast of] Passover, that is, on the tenth [day of the lunar] month, and immolated on the fourteenth [day of the lunar] month at sundown. This signified the one who was going to redeem us by his blood, since five days before the [feast of] Passover (that is, today), accompanied by the great joy and praise of people going ahead and following, he came into God’s temple, and he was there teaching daily. At last, after five days, having observed up to that point the sacraments of the old Passover, he brought them to perfect fulfillment, and he handed over the new sacraments to his disciples to be observed henceforth.[Then], having gone out to the Mt. of Olives, he was seized by the Jews and crucified [the next] morning. He redeemed us from the sway of the devil on that very day when the ancient people of the Hebrews cast aside the yoke of slavery under the Egyptians by the immolation of the lamb.
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Summary
Exodus 12:3 presents God's foundational command for the institution of the Passover, instructing Moses to convey to the entire Israelite congregation that each household must select an unblemished lamb on the tenth day of the month. This precise directive initiates the meticulous preparations for Israel's miraculous deliverance from Egyptian bondage, establishing a pivotal act of corporate obedience and setting the stage for a redemptive event that would forever define their identity as God's chosen people.
Context
Literary Context
This verse serves as the initial, specific command within the detailed divine instructions for the first Passover, found in Exodus 12:1-20. Immediately preceding it, God establishes a new calendrical system for Israel, declaring the month of their Exodus to be the beginning of months for them (Exodus 12:1-2). Following the command to take the lamb in Exodus 12:3, the subsequent verses elaborate on the lamb's characteristics (male, one year old), the period of its keeping (until the fourteenth day), the manner of its sacrifice, the application of its blood to the doorposts, and the specific way it was to be consumed (Exodus 12:4-11). This meticulous sequence of commands underscores the gravity, solemnity, and salvific purpose of the Passover event, emphasizing God's precise orchestration of Israel's redemption.
Historical & Cultural Context
At this point in the narrative, the Israelites are deeply entrenched in slavery within Egypt, having endured generations of harsh oppression under a defiant Pharaoh. God has already unleashed nine devastating plagues upon Egypt, each demonstrating His supreme power over the Egyptian pantheon and Pharaoh's stubborn will. The Passover, culminating in the tenth and most severe plague—the death of the firstborn—was God's decisive act of judgment against Egypt and a climactic demonstration of His redemptive power for Israel. In the broader ancient Near Eastern context, animal sacrifice was a ubiquitous practice, serving various purposes such as propitiation, purification, and the ratification of covenants. The command for each "house" to take a lamb highlights the patriarchal household as the fundamental unit of society and worship in ancient Israel, where the head of the family bore primary responsibility for its spiritual welfare and participation in communal religious rites. The requirement for an "unblemished" animal was standard for sacrificial offerings, signifying purity, perfection, and worthiness before a holy God.
Key Themes
Exodus 12 as a whole, and Exodus 12:3 specifically, introduces several foundational theological and narrative themes. The primary theme is Redemption and Deliverance, as God acts decisively to free His people from bondage through a divinely ordained ritual. Closely related is the theme of Substitutionary Atonement, where the life of an innocent lamb is given in place of the firstborn, foreshadowing a greater sacrifice. The concept of Covenant and Obedience is also central, as God's deliverance is predicated on Israel's faithful adherence to His specific commands, marking them as His covenant people. Furthermore, the emphasis on the "house" highlights the theme of Corporate Identity and Family Faith, demonstrating that God's salvation extends to and operates through the family unit. Finally, the meticulous instructions underscore God's Sovereignty and Meticulous Planning, revealing His precise and purposeful involvement in the details of His people's salvation.
Exposition and Analysis
Key Word Analysis
A primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak. In this context, it signifies a direct, authoritative divine command. Moses and Aaron are not merely suggesting, but are commanded to "speak" God's precise instructions to the entire congregation, emphasizing the divine origin and non-negotiable nature of the Passover ordinance.
Or שֵׂי; probably from שָׁאָה through the idea of pushing out to graze; a member of a flock, i.e. a sheep or goat. This generic term refers to a young, typically unweaned, animal from the flock. The choice of a lamb, a common and valuable animal, for sacrifice underscores its accessibility to every household while also highlighting its symbolic purity and innocence, qualities essential for a substitutionary offering.
Probably from בָּנָה abbreviated; a house (in the greatest variation of applications, especially family, etc.). Here, "house" refers not just to a physical dwelling but to the patriarchal family unit, including extended relatives, servants, and sojourners. This emphasizes that the Passover was a household-centric observance, highlighting the corporate nature of Israelite identity and the family's role in receiving God's covenant blessings and protection.
Verse Breakdown
"Speak ye unto all the congregation of Israel, saying,"
This opening phrase establishes the divine authority and the universal scope of the command. God, through Moses and Aaron, issues a direct, imperative instruction intended for every member of the "congregation" (עֵדָה, edah), signifying the entire community. This highlights the corporate responsibility and participation required for their redemption.
"In the tenth [day] of this month they shall take to them every man a lamb,"
This clause specifies the precise timing and the object of the command. The "tenth day" is crucial; the lamb was to be selected on this day and then kept under observation until the fourteenth day (Exodus 12:6). This four-day period allowed for thorough inspection to ensure the lamb was truly "without blemish" and also built anticipation for the momentous event. The phrase "every man a lamb" indicates that each individual household was responsible for acquiring its own sacrificial animal.
"according to the house of [their] fathers, a lamb for an house:"
This concluding clause clarifies the unit of observance. The "house of their fathers" refers to the patriarchal household, encompassing not just the nuclear family but also extended family members, servants, and even resident aliens who chose to participate. The repetition of "a lamb for an house" reinforces that the lamb's purpose was to provide atonement, protection, and provision for the entire dwelling, emphasizing corporate identity and shared participation in the salvific act. If a household was too small to consume an entire lamb, they were instructed to share with a neighbor, fostering communal unity and ensuring no part was wasted (Exodus 12:4).
Literary Devices
Exodus 12:3 employs several significant literary devices. The most prominent is Repetition, with the phrase "a lamb" appearing twice ("every man a lamb, ... a lamb for an house"). This repetition emphasizes the singular importance and centrality of the lamb to the entire Passover ritual and its indispensable role in the coming redemption. The verse is also characterized by Imperative Mood, as God issues direct commands ("Speak ye," "they shall take"), underscoring His absolute authority and the non-negotiable nature of His instructions. This command structure highlights the theme of Divine Mandate. Furthermore, the precise numerical and temporal instructions (the "tenth day," "a lamb for a house") demonstrate God's Meticulous Planning and the necessity of Israel's obedient adherence to His divinely ordained plan. The lamb itself functions as a powerful Symbolism, representing purity, innocence, and substitution, foreshadowing the ultimate sacrifice to come.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse lays bare several profound theological truths essential to understanding God's character and His plan of salvation. It powerfully underscores God's initiative in salvation, His meticulous planning, and the foundational principle of substitutionary atonement. The command for each household to select a lamb demonstrates that God's provision for deliverance is both personal (for each family unit) and corporate (for the entire nation of Israel). The careful selection and setting apart of the lamb also prefigure the holiness and perfection required of a sacrificial offering, pointing forward to the ultimate, spotless sacrifice.
The theme of a chosen, unblemished sacrifice for redemption is a central thread woven throughout the biblical narrative, finding its ultimate fulfillment in Christ.
Reflection and Application
Exodus 12:3 calls us to deeply consider our own readiness and obedience in response to God's magnificent provision for salvation. Just as the Israelites were commanded to actively select and prepare their lamb, we are called to intentionally receive and respond to God's ultimate provision in Jesus Christ. This verse also highlights the profound importance of the household as a fundamental unit of faith. It encourages believers to lead their families in spiritual matters, to cultivate an environment where God's truth is embraced, and to recognize God's desire to bless and protect entire households. Furthermore, the meticulousness of God's instructions reminds us that true faith involves diligent attention to His commands, trusting implicitly in His perfect and sovereign plan for our deliverance, and understanding that His ways are always purposeful and redemptive.
Questions for Reflection
FAQ
Why was a lamb specifically chosen for this ritual?
A lamb (or young goat) was chosen for several compelling reasons. It was a common, readily available, and valuable animal in ancient Israelite society, making it an accessible yet significant sacrifice for every household. The requirement for it to be "without blemish" underscored purity, perfection, and moral innocence, symbolizing the unblemished nature of the sacrifice required to atone for sin and satisfy God's holiness. This choice also powerfully foreshadowed Jesus Christ, who is repeatedly described in the New Testament as the "Lamb of God" (John 1:29), perfect and without sin, whose sacrifice would provide ultimate redemption.
Why was the lamb to be taken on the "tenth day" and kept until the "fourteenth"?
The four-day period (from the tenth to the fourteenth of Nisan) allowed for careful inspection of the lamb to ensure it was truly "without blemish" and met all the sacrificial requirements. This meticulousness underscored the gravity and sanctity of the offering, emphasizing that only a perfect sacrifice could atone for sin. The delay also served to build anticipation and allowed ample time for every household to prepare for the momentous event, highlighting the deliberate and intentional nature of God's redemptive plan and the people's active participation in it. This timing also holds profound prophetic significance in relation to Christ's entry into Jerusalem before His crucifixion.
Does "a lamb for a house" mean that salvation is only for families, not individuals?
While the command is given to the "house of their fathers," emphasizing the corporate nature of the Israelite community and the family as the primary unit of observance, it does not exclude individuals. Rather, it highlights that God's covenant blessings and redemptive acts often extend to and operate through the household unit. Individuals within the household were still personally accountable to participate in the ritual. In the New Testament, salvation is indeed offered to individuals through faith in Christ, but the concept of household faith and corporate worship remains vitally important, as seen in instances where entire households came to faith and were baptized (Acts 16:31). God's plan often encompasses both individual and communal dimensions of salvation.
Christ-Centered Fulfillment
Exodus 12:3, with its precise command to select a spotless lamb for each household on the tenth day of the month, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Passover lamb served as a foundational "type" or prophetic foreshadowing of Jesus in several critical ways that illuminate His identity and mission. Just as the Passover lamb had to be "without blemish," Jesus is presented in the New Testament as the perfect, sinless Lamb of God (1 Peter 1:19), whose impeccable life qualified Him as the only suitable and worthy sacrifice for humanity's sin.
Intriguingly, the timing specified in Exodus 12:3 for the lamb's selection finds a remarkable parallel in the life of Christ. Jesus entered Jerusalem on what is traditionally believed to be the tenth day of Nisan (Palm Sunday), publicly presenting Himself as the Messiah, much like the lamb was "taken" and set apart for observation. He was then crucified on the fourteenth day of Nisan, fulfilling the very timeline of the Passover lamb's selection and sacrifice. His public presentation and subsequent crucifixion were not accidental but part of God's precise, preordained plan (Acts 2:23).
Furthermore, the core function of the Passover lamb was substitutionary atonement: its death in the place of the firstborn of each Israelite household provided protection from divine judgment. Similarly, Jesus's death on the cross is the ultimate act of substitutionary atonement, where He bore the penalty for humanity's sins, allowing all who believe in Him to escape divine judgment and receive eternal life (Romans 5:8). While the Passover lamb was for a "house," Jesus's sacrifice extends salvation to all who believe, whether individually or as part of a family or community of faith. He is indeed the Lamb who takes away the sin of the world (John 1:29), providing a new covenant of grace and redemption for all peoples, transcending the boundaries of a single nation or household.