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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
Two Centuries of Reception
5 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.
Moses caused the doorposts of the Israelites to be signed with the blood of a lamb; but you have given us a sign, the blood itself of a Lamb without blemish, slain for the sin of the world. Ezekiel says that a sign was given on the foreheads of the persons.
Now if its type had so much power, both in the temple of the Hebrews and in the midst of the Egyptians, when sprinkled on the doorposts, how much more power does the reality have. In its types this blood sanctified the golden altar. Without it, the High Priest did not dare to enter the sanctuary. This blood has ordained priests. In its types it has washed away sins. And if it had such great power in its types, if death shuddered so much at the figure, how would it not even more so be in terror of the reality itself, pray tell?
For why would the Lord instruct them to kill a sheep on this very feast day except that it was he about whom it was prophesied: “As a sheep is led to the slaughter.” The doorposts of the Jews were marked with the blood of a slaughtered animal. Our foreheads are marked with the blood of Christ. And that sign, because it was a sign, was said to keep the destroyer away from the houses marked with the sign. The sign of Christ drives the destroyer away from us insofar as our heart receives the Savior.
The sacrifice of this lamb was so great that even the shadow of its truth was sufficient for salvation in freeing the Jews from the slavery of Pharaoh, as though already the liberation of the creature from the slavery of corruption was prefigured, the image of Christ’s coming passion worked for the advent of salvation. Therefore it was declared by God that in the first month of the year on the fourteenth day of the moon, a year-old lamb without blemish should be sacrificed. With its blood they were to make signs upon the doorposts of their houses, lest they be frightened by the angel of destruction. And on that very night when the lamb was eaten in their homes, which was the celebration of the Passover, they should receive liberation through the figure of slavery. It is not difficult to interpret the spotless lamb of Christ and his sacrifice made to free the slavery of our death. For, marked by the sign of his cross as by the sprinkling of blood, we shall be saved from the angels of destruction even to the consummation of the world.
For Moses says: "They shall take of the blood of the lamb and put it on both doorposts and on the lintels of the houses in which they shall eat it." All of which things indeed bring forth great edification for us, if they are examined through mystical interpretation. For who the blood of the lamb is, you have learned not now by hearing, but by drinking. This blood is placed on both doorposts when it is received not only by the mouth of the body but also by the mouth of the heart. For the blood of the lamb is placed on both posts when the sacrament of His passion is received by the mouth for Redemption, and is also contemplated with attentive mind for imitation. For he who receives the blood of his Redeemer in such a way that he does not yet wish to imitate His passion has placed the blood on only one post; it must also be placed above on the lintels of the houses. For what do we understand spiritually by houses except our minds, in which we dwell through thought? The lintel of this house is the very intention that presides over action. Therefore, whoever directs the intention of his thought toward the imitation of the Lord's passion places the blood of the lamb on the lintel of the house. Or certainly our houses are the bodies themselves, in which we dwell as long as we live. And we place the blood of the lamb on the lintel of the house because we bear the cross of His passion on our forehead.
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Summary
Exodus 12:7 records God's precise and pivotal instruction to the Israelites for the first Passover: to apply the blood of the sacrificed lamb to the two side posts and the upper doorpost of their homes. This divinely commanded act of obedience and faith served as an unmistakable sign for divine protection, ensuring that the Angel of Death would "pass over" their households, sparing their firstborn from the final, devastating plague, and thus marking the decisive moment of their miraculous deliverance from centuries of Egyptian bondage.
Context
Literary Context
This verse is an indispensable component of God's meticulous directives for the inaugural Passover observance, as detailed in Exodus 12. It immediately follows the command for the selection of an unblemished lamb (Exodus 12:5) and its sacrifice. The application of the blood, as outlined in Exodus 12:7, precedes instructions for the ritual meal itself, which includes consuming the roasted lamb with unleavened bread and bitter herbs (Exodus 12:8-11). The efficacy of this blood-marking is then explicitly stated as the reason for the Lord's "passing over" (Exodus 12:12-13). The entire narrative arc of Exodus 12 culminates in the devastating death of the firstborn throughout Egypt and Israel's subsequent, divinely orchestrated exodus.
Historical & Cultural Context
In the ancient Near East, the doorway was not merely a structural element but a highly significant threshold, often imbued with symbolic meaning related to protection, identity, and the boundary between private and public, or sacred and profane spaces. Blood, particularly from sacrificed animals, was a potent symbol frequently employed in ancient rituals for purification, covenant ratification, or apotropaic (evil-averting) purposes. However, the Passover command transcended mere superstition; it was a unique, divinely instituted sign of obedience and faith, distinct from pagan practices. The precise application of blood on the "two side posts" (Hebrew: mezuzot) and the "upper door post" (Hebrew: mashqoph) would have created a highly visible and unmistakable mark, clearly differentiating Israelite homes from those of the Egyptians. This act served as a public, tangible declaration of allegiance to Yahweh, which was crucial in a communal culture where visible signs and shared identity were paramount.
Key Themes
Exodus 12 introduces and develops several foundational theological themes that resonate throughout the biblical narrative. Central among them is God's sovereignty over life and death, demonstrated through His power to execute judgment and to deliver. The event powerfully illustrates the theme of redemption through a divinely appointed substitute, foreshadowing the broader biblical concept of atonement. The necessity of obedience to God's specific commands is also a prominent theme, as the Israelites' deliverance was contingent upon their faithful adherence to every detail of the Passover instructions. Furthermore, the Passover establishes the theme of covenant – God's faithfulness to His promises to Abraham to deliver his descendants (Genesis 15:13-14), and the establishment of Israel as His chosen people. The blood itself becomes a recurring motif of protection and atonement throughout the Old Testament sacrificial system, culminating in its ultimate fulfillment in the New Testament.
Exposition and Analysis
Exodus 12:7 presents a seemingly simple yet profoundly significant instruction within the grand narrative of the Passover. Every detail of this command is laden with theological meaning.
Key Word Analysis
Verse Breakdown
"And they shall take of the blood,"
This initial clause emphasizes the source and necessity of the blood. It is not just any blood, but specifically the blood from the sacrificed Passover lamb, highlighting the divine provision and the essential nature of the substitutionary sacrifice. The act of "taking" implies active participation and appropriation by the Israelites.
"and strike [it] on the two side posts and on the upper door post"
This specifies the precise, deliberate application of the blood to the entire frame of the doorway. This act creates a visible sign, a boundary marked by the blood. The completeness of the application (covering both vertical and horizontal elements) suggests a full and comprehensive covering and protection for all who dwell within. The term "strike" (based on nathan) denotes a purposeful placement, not a random splash.
"of the houses, wherein they shall eat it."
This final clause directly links the sign of protection to the place of the Passover meal. The act of applying the blood was not an isolated ritual but an integral part of a larger, communal act of obedience, worship, and identification. It signified that the household within was under God's specific covenant protection, a sanctuary from the impending judgment.
Literary Devices
The most prominent literary device in Exodus 12:7 is Symbolism. The blood on the doorposts functions as a powerful symbol of divine protection, substitutionary atonement, and the covenant relationship between God and Israel. It serves as a visible, tangible sign for the "destroyer" (Exodus 12:23) to "pass over" the marked homes, demonstrating God's sovereign power to both judge and to save. The act itself is a type or foreshadowing of greater spiritual realities, particularly the atoning work of Christ. The precise, divinely commanded nature of the act also highlights the importance of obedience as a key to experiencing God's promised deliverance.
Theological and Thematic Connections
Exodus 12:7 encapsulates several profound theological truths. It powerfully reveals God's sovereignty over life and death, His unwavering justice in judgment against sin, and His abundant grace in providing a specific, tangible means of salvation. The verse underscores the foundational biblical principle of substitutionary atonement, where the life of an innocent lamb is given in place of the firstborn of the household, averting divine wrath. Furthermore, it highlights the critical importance of obedience to God's specific commands as an essential prerequisite for experiencing His promised deliverance and protection. The blood on the doorposts was not inherently magical; its efficacy derived solely from God's divine command and His faithful promise to act upon it.
This theme of blood as a sign of covenant, protection, and atonement resonates throughout the biblical narrative. It lays the groundwork for the elaborate sacrificial system detailed in the Mosaic Law, where blood was central to purification and the remission of sins (Leviticus 17:11). The Passover itself becomes a foundational event, annually commemorated to remind Israel of God's mighty act of redemption and deliverance. The concept of a visible sign for divine protection is also echoed in other biblical contexts, such as the mark God placed on Cain for his preservation (Genesis 4:15) or the scarlet cord displayed by Rahab, which secured her household's safety during the destruction of Jericho (Joshua 2:18).
Reflection and Application
Exodus 12:7 offers profound spiritual lessons that transcend its historical context, providing timeless truths for believers today. Just as the ancient Israelites found salvation and protection through the obedient application of the blood of a lamb, so too are Christians delivered from the judgment of sin and granted eternal life through faith in the shed blood of Jesus Christ. His sacrifice on the cross is the ultimate, perfect act of atonement, providing complete redemption and forgiveness of sins for all who believe. This verse serves as a powerful reminder that salvation is a gift of God's grace, provided through a substitutionary sacrifice, and that our response is to place our active faith in Christ's atoning work. Spiritually, we "apply" His blood to our lives not through a physical ritual, but through heartfelt belief, repentance, and confession, recognizing that His sacrifice is fully sufficient. It underscores that God's commands, even those that may seem ritualistic or demanding, are vital for our spiritual protection, deliverance, and ongoing relationship with Him. We are called to trust implicitly in God's provision and obey His word, knowing with certainty that He is faithful to protect and preserve those who are marked by His saving grace.
Questions for Reflection
FAQ
Why was blood specifically required for protection?
In the Old Testament, blood symbolized life and was intrinsically linked to the concept of atonement and purification. God explicitly ordained blood as the means by which He would "pass over" the homes, signifying that a substitutionary death had already occurred, satisfying the requirement for judgment. By applying the blood of a sacrificed animal, a life was offered in place of another. It was not the inherent magical power of the blood itself, but God's divine decree, covenant promise, and sovereign will connected to its application, that brought protection and deliverance.
Was this a magical ritual, or was it an act of faith?
This was fundamentally an act of faith and obedience to God's specific command, not a magical ritual or pagan superstition. The Israelites were not relying on an impersonal charm or a superstitious practice but on the explicit word and solemn promise of Yahweh, their covenant God. The efficacy of the blood came solely from God's power and faithfulness to His covenant, not from any intrinsic power in the blood apart from His divine instruction. Their salvation and the sparing of their firstborn depended entirely on their active participation in God's plan, demonstrating their trust and allegiance to Him.
What would have happened if an Israelite household did not apply the blood as commanded?
The biblical text strongly implies that failure to obey this specific command would have resulted in the death of the firstborn in that household, just as it did for the Egyptians. Exodus 12:13 explicitly states that the blood was to be "a token" or "sign" for the Lord to "pass over" them. Without the visible sign of the blood, there was no distinction made between Israelite and Egyptian homes, and thus no divine protection from the plague. This underscores the absolute necessity of obedience for salvation and protection under God's covenant.
Christ-Centered Fulfillment
Exodus 12:7, with its profound imagery of the Passover lamb and its protective blood, serves as a powerful type or foreshadowing of Jesus Christ and His ultimate atoning work. The Passover lamb, explicitly commanded to be "without blemish" (Exodus 12:5), points directly to Jesus, the sinless and perfect "Lamb of God, which taketh away the sin of the world" (John 1:29). Just as the blood of the Passover lamb saved Israel's firstborn from physical death and delivered them from the bondage of Egyptian slavery, the precious blood of Jesus Christ, shed on the cross, provides ultimate redemption from spiritual death and eternal bondage to sin. He is our true "Passover lamb, who has been sacrificed" (1 Corinthians 5:7). The "striking" or applying of the blood to the doorposts in the Old Covenant finds its profound fulfillment in the New Covenant through faith in Christ's finished work. We "apply" His blood to our lives not by a physical ritual, but by believing in His perfect sacrifice, accepting His atonement, and confessing Him as Lord. Through His blood, we are "bought with a price" (1 Corinthians 6:20) and delivered from the righteous judgment of sin, receiving complete forgiveness, reconciliation with God, and the promise of eternal life. The Passover, therefore, is not merely a historical event but a rich prophetic picture of God's ultimate plan of salvation, fully realized through His beloved Son.