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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.
Does any one perchance flatter himself with this notion, that although in the morning, water alone is seen to be offered, yet when we come to supper we offer the mingled cup? But when we sup, we cannot call the people together to our banquet, so as to celebrate the truth of the sacrament in the presence of all the brotherhood. But still it was not in the morning, but after supper, that the Lord offered the mingled cup. Ought we then to celebrate the Lord's cup after supper, that so by continual repetition of the Lord's supper we may offer the mingled cup? It behoved Christ to offer about the evening of the day, that the very hour of sacrifice might show the setting and the evening of the world; as it is written in Exodus, "And all the people of the synagogue of the children of Israel shall kill it in the evening." And again in the Psalms, "Let the lifting up of my hands be an evening sacrifice." But we celebrate the resurrection of the Lord in the morning.
Why is this lamb offered up in the evening and not during the day? The reason is plain enough, for our Lord and Savior suffered his passion at the close of the ages. So John says in his letter: “Dear children, it is the last hour.” Since, moreover, it is the last hour, it is the beginning of night, for day has come to an end. It must be understood, however, that as long as we are in this world, as long as we abide in Egypt, we are not in a clear light but in a dark mist. Although the church shines as the moon in the nighttime, nevertheless we cannot yet dwell in the full splendor of the true sun.
We read in Exodus that on the fourteenth day a lamb is sacrificed; on the fourteenth day when the moon is a full moon, when its light is at its brightest. You see Christ is not immolated except in perfect and full light.
But now then, can there be anybody who is not curious to know what the meaning can be of the fact that the Jews answered from Scripture the inquiry of the magi about where the Christ would be born and yet did not go with them to worship him themselves? Don’t we see the same thing even now, when by the very rites and sacraments to which they are subjected for their hardness of heart, nothing else is indicated but the very Christ in whom they refuse to believe? Even when they kill the sheep and eat the Passover, aren’t they demonstrating to the Gentiles the very Christ whom they themselves don’t worship along with them?And isn’t it the same sort of thing, when people have their doubts about the prophetic testimonies in which Christ was foretold and wonder if they haven’t perhaps been compiled by Christians after the event, not before? We appeal to the codices in the possession of the Jews to set the minds of doubters at rest. Don’t the Jews on such occasions too show the Gentiles the Christ whom they decline to worship with the Gentiles?
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SUMMARY
Exodus 12:6 provides meticulous instructions for the Passover lamb, specifying that it must be kept until the fourteenth day of the same month, at which point the entire assembly of Israel is to slaughter it "in the evening." This command underscores the divine precision required for Israel's deliverance, emphasizing communal participation, the necessity of an unblemished substitutionary sacrifice, and the foundational act of redemption that would secure their liberation from Egyptian bondage and the impending tenth plague.
CONTEXT
Literary Context: This verse is an indispensable component of God's detailed blueprint for the first Passover, as outlined in Exodus 12:1-20. It follows the initial command in Exodus 12:3-5 for each household to select a lamb or goat "without blemish, a male of the first year," establishing the prerequisite for the sacrifice. Immediately after the instructions for the lamb's keeping and slaughter in Exodus 12:6, the narrative proceeds to detail the application of the lamb's blood to the doorposts and the consumption of its roasted flesh in Exodus 12:7-11. This sequence culminates in God's solemn promise to "pass over" the homes marked by the blood, thereby sparing the firstborn of Israel from the final, devastating plague, as described in Exodus 12:12-13. The entire passage meticulously lays out the ritual that would serve as a perpetual memorial of God's redemptive power.
Historical & Cultural Context: The Passover narrative is set against the dire backdrop of Israel's oppressive slavery under Pharaoh in Egypt. God had already unleashed nine plagues, each escalating in severity and targeting specific Egyptian deities, demonstrating His supreme power over all creation and false gods. The tenth plague, the death of the firstborn, was designed to be the decisive blow that would finally compel Pharaoh to release Israel. In the ancient Near East, animal sacrifice was a common religious practice, often performed to appease deities or secure blessings. However, the Passover sacrifice was unique in its specific timing, communal participation, and its direct link to an act of national liberation and covenant formation. The "keeping" of the lamb for four days (selected on the tenth, killed on the fourteenth) was crucial for thorough inspection, ensuring its ritual purity, a common requirement for acceptable sacrifices in the ancient world. The emphasis on the "whole assembly" underscored the corporate nature of their deliverance, binding the nation together in this foundational act of redemption.
Key Themes: Exodus 12:6 contributes significantly to several overarching themes within the book of Exodus and the broader biblical narrative. Firstly, it highlights the theme of Divine Sovereignty and Precision, demonstrating God's meticulous planning and execution of salvation, leaving no detail to chance. Secondly, it powerfully introduces the theme of Substitutionary Atonement, where the life of an unblemished animal is given in place of human lives, foreshadowing the ultimate sacrifice for sin. This principle is foundational to understanding redemption throughout Scripture, from the earliest sacrifices in Genesis 4 to the sacrificial system of the Mosaic Law detailed in Leviticus. Thirdly, the verse emphasizes Communal Identity and Obedience, as the "whole assembly" participates in the act, solidifying Israel's identity as a unified people redeemed by God's grace and bound by His covenant. This collective act of faith and obedience sets the stage for their journey as God's chosen nation, a theme further developed in the giving of the Law at Mount Sinai.
EXPOSITION AND ANALYSIS
Exodus 12:6 is a pivotal instruction within the Passover narrative, detailing the critical steps for the lamb's sacrifice.
Key Word Analysis
Verse Breakdown
Literary Devices
The instructions in Exodus 12:6, embedded within the larger Passover narrative, function primarily as Typology. The Passover lamb, with its specific characteristics—unblemished, substitutionary, and its blood providing salvation—serves as a profound type or foreshadowing of Jesus Christ, the ultimate Lamb of God. The entire ritual is a powerful symbol of redemption through sacrifice. The meticulous detail and precise timing in the command highlight God's precision and sovereignty in orchestrating His plan of salvation, emphasizing that deliverance is not haphazard but divinely ordained and perfectly executed. The communal participation also underscores the corporate identity of God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 12:6 teaches several profound theological truths that resonate throughout biblical theology. It reveals God's Divine Precision and Sovereignty, demonstrating that His plan for salvation is meticulously designed and perfectly executed, leaving no room for chance. The requirement for an Unblemished Sacrifice, carefully inspected, establishes the principle that atonement demands a perfect, pure offering, underscoring God's holiness and the gravity of sin, which necessitates a spotless substitute. This principle is foundational to the concept of Substitutionary Atonement, where the lamb's death averted the judgment that would have fallen on Israel's firstborn, illustrating the truth that "without the shedding of blood there is no remission of sins" (Hebodus/9-22). Furthermore, the communal nature of the sacrifice highlights Corporate Redemption and Obedience, emphasizing that salvation, while deeply personal, is also a collective experience, uniting the "whole assembly" in faith and obedience to God's redemptive plan. This verse, therefore, serves as a crucial theological anchor, connecting the historical deliverance of Israel to the broader biblical narrative of redemption through sacrifice, ultimately pointing to the once-for-all sacrifice of Jesus Christ.
REFLECTION AND APPLICATION
Exodus 12:6, though deeply rooted in an ancient historical event, offers powerful and enduring insights for contemporary believers. The meticulous preparation and communal killing of the Passover lamb serve as a stark reminder that our salvation was not trivial or easily obtained. It demanded a perfect, unblemished sacrifice, underscoring the profound holiness of God and the severe consequences of sin. This truth should cultivate within us a deep and abiding gratitude for the immeasurable cost of our redemption. Furthermore, the emphasis on the "whole assembly" participating in this pivotal act reminds us that faith is not merely an individual pursuit but an inherently communal journey. We are called to be part of the "congregation" of believers, united in worship, service, and spiritual growth, sharing in the blessings and responsibilities of God's covenant. Finally, the precise "evening" timing for the sacrifice highlights God's perfect precision in His redemptive plan. Just as the Passover lamb was slain at God's appointed time, Christ's death occurred "in the fullness of the time" (Galatians 4:4), fulfilling prophecy and securing salvation. This encourages us to cultivate patient trust in God's timing in our own lives, knowing that His sovereign plans unfold with divine perfection.
Questions for Reflection
FAQ
Why was the lamb kept for four days before it was killed?
Answer: The command to "keep it up until the fourteenth day" meant the lamb was selected on the tenth day of the month and then kept within the household for four days. This period served multiple crucial purposes. Primarily, it allowed for careful and thorough inspection to ensure the lamb was truly "without blemish," as required for a pure and acceptable sacrifice. This ensured its ritual purity. Additionally, this period of keeping the lamb within the family's dwelling allowed each household to personally identify with the animal, fostering a deeper understanding that this specific lamb would be their substitute, whose life would be given to secure their deliverance from the impending judgment. This personal connection deepened their appreciation for the significance of the upcoming redemption.
What does "in the evening" (ben ha'arbayim) precisely mean?
Answer: The Hebrew phrase ben ha'arbayim (בֵּין הָעַרְבָּיִם) literally translates to "between the two evenings." While its precise timing has been a subject of historical and theological debate, it is generally understood to refer to the twilight period. Some Jewish traditions, particularly the Karaites and Samaritans, interpret it as the time between sunset and full darkness. Other interpretations, notably that of the Pharisees and later Rabbinic Judaism, understand it as the period between the decline of the sun (afternoon, around 3 PM) and sunset. Regardless of the exact minute, it signifies a specific, divinely appointed time in the late afternoon or early evening. This precise timing was absolutely crucial for the ritual, as it ensured that the lamb's blood could be applied to the doorposts before midnight, when the angel of death would "pass over" Egypt, as detailed in Exodus 12:29.
Why did the "whole assembly" kill the lamb, rather than just the head of the household or a priest?
Answer: The instruction for "the whole assembly of the congregation of Israel" to kill the lamb profoundly emphasizes the communal and corporate nature of the Passover. It was not an act delegated solely to a religious leader or even just the patriarch of a family, but a shared responsibility and participation by every household within the nation. This highlighted that God's deliverance was for the entire nation of Israel, uniting them in their shared experience of redemption and obedience. It underscored their collective identity as a people under God's covenant, all equally dependent on the sacrificial blood for their salvation. This corporate participation fostered solidarity and a deep sense of shared destiny in their liberation from Egypt.
CHRIST-CENTERED FULFILLMENT
Exodus 12:6 stands as a profound prophetic foreshadowing of the person and redemptive work of Jesus Christ, revealing Him as the ultimate fulfillment of the Passover lamb. Just as the Passover lamb had to be "without blemish" and subjected to careful inspection, Jesus Christ is presented in the New Testament as the perfect, sinless Lamb of God (1 Peter 1:18-19). His life, lived in absolute purity and obedience, made Him the only suitable and acceptable sacrifice for humanity's sin, fulfilling the Old Testament requirement for a spotless offering. The four days of "keeping" the lamb can be seen as a type of the public scrutiny Jesus endured during His final week in Jerusalem, where His perfection and divine authority were confirmed before His crucifixion. John the Baptist explicitly identifies Jesus as "the Lamb of God, which taketh away the sin of the world" (John 1:29), directly linking Jesus to the Passover lamb whose blood provided protection from death. Paul unequivocally declares, "For even Christ our passover is sacrificed for us" (1 Corinthians 5:7), solidifying Jesus's crucifixion as the ultimate fulfillment of the Passover sacrifice. His death on the cross, occurring precisely at the time of the Passover feast, was the supreme act of substitutionary atonement, protecting all who believe from the judgment of sin. Furthermore, the precise "evening" timing of the Passover sacrifice finds its ultimate parallel in Christ's death, which occurred at God's appointed time, fulfilling prophecy and securing salvation for all eternity. His death was not an accident but the culmination of God's eternal plan, perfectly timed to bring about redemption for all who trust in Him, as declared in Romans 5:6.