TRV
Translation
See also
See on the biblical-era map
In the KJVVerse 1,862 of 31,102
Study This Verse
Commentary on Exodus 12 verses 43–51
43 ¶ And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:
44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
45 A foreigner and an hired servant shall not eat thereof.
46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
47 All the congregation of Israel shall keep it.
48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
50 Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.
51 And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.
Some further precepts are here given concerning the passover, as it should be observed in times to come.
I. All the congregation of Israel must keep it, Exo 12:47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, Exo 12:43, Exo 12:45, Exo 12:48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col 2:11. 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, Exo 12:44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated (Exo 12:48) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, Exo 12:49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa 56:6, Isa 56:7.
II. In one house shall it be eaten (Exo 12:46), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised (Exo 12:50, Exo 12:51); for he will certainly be the author of salvation to those that obey him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 43–51. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Exodus 12:45 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 12:45 establishes a crucial boundary for participation in the foundational Passover meal, explicitly stating, "A foreigner and an hired servant shall not eat thereof." This directive underscores the Passover's profound significance as a covenantal ordinance, restricting its observance to those fully integrated into the Israelite community through circumcision and familial belonging, thereby distinguishing between casual association and committed membership within God's chosen people.
CONTEXT
Literary Context: This verse is situated within God's meticulously detailed instructions for the inaugural Passover observance, delivered to Moses and Aaron in Exodus 12:1-28. Specifically, it follows a series of regulations concerning who may partake of the lamb. Exodus 12:43 introduces the "ordinance of the Passover," a general principle. This is immediately followed by Exodus 12:44, which clarifies that a circumcised male servant may eat of it, setting up a contrast with the uncircumcised "foreigner" and "hired servant" in our verse. The subsequent verse, Exodus 12:46, continues with further directives regarding the preparation and consumption of the lamb. This precise placement within the legislative framework highlights a deep concern for the ritual purity and covenantal integrity of the Passover celebration.
Historical & Cultural Context: The Passover was not merely a ceremonial meal but the defining historical event that forged Israel's identity as a nation delivered by Yahweh from Egyptian bondage. In ancient Near Eastern cultures, communal meals were potent symbols of shared identity, kinship, and covenant. To be excluded from such a meal was a powerful declaration of one's outsider status. The distinctions between a "foreigner" (Hebrew: ger or tôwshâb) and a "hired servant" (Hebrew: sâkîyr) were critical in a society where household membership, often sealed by the covenant sign of circumcision, determined one's rights, responsibilities, and access to sacred rituals within the community. The Passover was a perpetual memorial of God's redemptive act, and participation signified one's inclusion in that redemptive history.
Key Themes: Exodus 12:45 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Firstly, it emphasizes the sacredness and exclusivity of the covenant. The Passover was a unique, holy ordinance marking Israel's special relationship with Yahweh, requiring specific identification with this covenant, primarily through circumcision, the sign established in Genesis 17:9-14. Secondly, it highlights the theme of belonging and commitment. Eating the Passover lamb was an act of communal identification, signifying one's shared heritage, destiny, and allegiance with God's people. It was not for those with only a superficial or temporary connection, reinforcing the idea that God's people were to be "a kingdom of priests and a holy nation" (Exodus 19:6). This verse also subtly introduces the theme of inclusion by assimilation, as other passages (e.g., Numbers 9:14) later show that foreigners could participate if they fully embraced the covenant, including circumcision.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 12:45 is a prescriptive legal statement, characteristic of the Mosaic Law's detailed regulations. Its directness and brevity convey an unambiguous command, establishing a clear boundary for participation. The verse employs antithesis or contrast by implicitly setting the "foreigner" and "hired servant" against the "circumcised male servant" of Exodus 12:44, thereby highlighting the critical role of covenantal identification (circumcision) for inclusion. The use of two distinct categories of non-Israelites ("foreigner" and "hired servant") further specifies the various forms of non-integrated status that precluded participation, demonstrating the meticulous nature of the divine instructions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:45 reveals profound theological truths about the nature of God's covenant and the requirements for participation in His redemptive acts. Primarily, it underscores the sacredness and exclusivity of God's covenant with Israel. The Passover was not a casual event but a holy ordinance marking Israel's unique relationship with Yahweh. Participation required identification with this covenant, signified by circumcision, the sign of the Abrahamic covenant. Secondly, it highlights the principle of belonging and commitment. Eating the Passover lamb was an act of communal identification, signifying one's shared heritage, destiny, and allegiance with God's people. It was not for those with only a superficial or temporary connection. While God's ultimate plan includes all nations, He first established a unique covenant people through whom His blessings would flow. The boundaries of the Old Covenant, though seemingly exclusive, served to preserve the purity of the lineage and the distinctiveness of the people through whom the Messiah would come. This foreshadows the New Covenant, where the terms of inclusion shift from physical lineage and ritual to spiritual transformation and faith.
REFLECTION AND APPLICATION
While the specific regulations of Exodus 12:45 applied to ancient Israel, the underlying principles of commitment, identification, and the sacredness of God's covenant remain profoundly relevant today. In the New Covenant, the emphasis shifts from physical lineage and ritual (like circumcision) to spiritual rebirth and faith in Jesus Christ, our Passover Lamb. Just as ancient Israelites had to genuinely belong to the covenant community to partake in the Passover, so too does true participation in the blessings of the New Covenant require a genuine, personal commitment to Christ and identification with His body, the church. This verse challenges us to move beyond being "casual observers" or "hired servants" of faith, merely engaging with Christianity for temporary benefit, and instead to embrace full, committed discipleship and belonging within God's family. It calls us to examine the depth of our commitment to Christ and His Church, ensuring that our participation is rooted in genuine covenant relationship rather than superficial association.
Questions for Reflection
FAQ
Why were foreigners and hired servants specifically excluded from the Passover meal?
Answer: The exclusion was not based on ethnicity alone, but on covenant status and the nature of their relationship to the Israelite household. The "foreigner" (Hebrew: tôwshâb) and "hired servant" (Hebrew: sâkîyr) mentioned in Exodus 12:45 were those who had not undergone circumcision, the physical sign of the Abrahamic covenant, and thus were not fully integrated into an Israelite household as covenant members. Exodus 12:44 explicitly states that circumcised male servants could eat the Passover. Therefore, the restriction was about covenant identification and commitment, not an inherent prejudice against non-Israelites, but rather a safeguarding of the sacred covenant meal.
Does this verse contradict God's universal love or invitation to all people?
Answer: No, it does not. This verse defines the boundaries of a specific covenant meal for a specific people at a specific time. While God's ultimate plan of salvation is indeed for all humanity, He chose to work through a particular people (Israel) to bring about that salvation. The Old Covenant had distinct boundaries to preserve the identity and purity of the people through whom the Messiah would come. It was not a permanent exclusion but a condition for participation in that specific covenant ritual. In the New Covenant, the invitation is indeed universal, but it still requires a specific act of commitment: faith in Jesus Christ and spiritual rebirth, which are the new "terms" of covenant participation.
How does this Old Testament regulation apply to Christians today, especially regarding communion or church membership?
Answer: While we are no longer bound by the literal command of Exodus 12:45, the underlying principle of committed identification with God's covenant people remains. Just as the Passover was a meal for those within the Old Covenant, the Lord's Supper (Communion or Eucharist) is a meal for those within the New Covenant, signifying their faith in Christ and their unity with His body, the Church. It is generally understood that only those who have placed their faith in Jesus and been baptized (a public sign of identification with Christ and His Church) should partake, reflecting the seriousness of the covenant and the need for genuine commitment, rather than mere casual attendance or observation.
CHRIST-CENTERED FULFILLMENT
Exodus 12:45, like the entire Passover narrative, finds its ultimate fulfillment and radical reinterpretation in the person and work of Jesus Christ. The Passover lamb, whose blood protected Israel from death, is a powerful type of Christ, who is explicitly declared "our Passover Lamb" in 1 Corinthians 5:7. His shed blood on the cross provides the true and ultimate atonement, delivering all who believe from the penalty of sin and spiritual death, establishing a new and better covenant.
In the New Covenant inaugurated by Christ, the terms of inclusion are fundamentally transformed. Physical circumcision, the sign of the Old Covenant, is replaced by spiritual "circumcision of the heart" through faith in Christ (Romans 2:29). The "foreigner" and "hired servant" who were excluded from the physical Passover in the Old Covenant now find full inclusion in God's family through Christ. As Galatians 3:28 profoundly proclaims, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." Gentiles, once "foreigners and strangers" to the covenants of promise, are now, through Christ's atoning work, "fellow citizens with God's people and members of God's household" (Ephesians 2:19). The Lord's Supper, the New Covenant meal, is open to all who have put their faith in Jesus, regardless of their ethnic or social background, signifying a genuine, spiritual belonging to Christ's body, the Church, and a personal embrace of the new covenant established through His sacrifice. It is not for the spiritually uncommitted or those who merely observe from a distance, but for those who have truly entered into a covenant relationship with God through Jesus.