Text -- Exodus 12:1-28 (NET)

The Institution of the Passover

12:1 The Lord said to Moses and Aaron in the land of Egypt, 12:2 “This month is to be your beginning of months; it will be your first month of the year. 12:3 Tell the whole community of Israel, ‘In the tenth day of this month they each must take a lamb for themselves according to their families– a lamb for each household. 12:4 If any household is too small for a lamb, the man and his next-door neighbor are to take a lamb according to the number of people– you will make your count for the lamb according to how much each one can eat. 12:5 Your lamb must be perfect, a male, one year old; you may take it from the sheep or from the goats. 12:6 You must care for it until the fourteenth day of this month, and then the whole community of Israel will kill it around sundown. 12:7 They will take some of the blood and put it on the two side posts and top of the doorframe of the houses where they will eat it. 12:8 They will eat the meat the same night; they will eat it roasted over the fire with bread made without yeast and with bitter herbs. 12:9 Do not eat it raw or boiled in water, but roast it over the fire with its head, its legs, and its entrails. 12:10 You must leave nothing until morning, but you must burn with fire whatever remains of it until morning. 12:11 This is how you are to eat it– dressed to travel, your sandals on your feet, and your staff in your hand. You are to eat it in haste. It is the Lord’s Passover. 12:12 I will pass through the land of Egypt in the same night, and I will attack all the firstborn in the land of Egypt, both of humans and of animals, and on all the gods of Egypt I will execute judgment. I am the Lord. 12:13 The blood will be a sign for you on the houses where you are, so that when I see the blood I will pass over you, and this plague will not fall on you to destroy you when I attack the land of Egypt. 12:14 This day will become a memorial for you, and you will celebrate it as a festival to the Lord– you will celebrate it perpetually as a lasting ordinance. 12:15 For seven days you must eat bread made without yeast. Surely on the first day you must put away yeast from your houses because anyone who eats bread made with yeast from the first day to the seventh day will be cut off from Israel. 12:16 On the first day there will be a holy convocation, and on the seventh day there will be a holy convocation for you. You must do no work of any kind on them, only what every person will eat– that alone may be prepared for you. 12:17 So you will keep the Feast of Unleavened Bread, because on this very day I brought your regiments out from the land of Egypt, and so you must keep this day perpetually as a lasting ordinance. 12:18 In the first month, from the fourteenth day of the month, in the evening, you will eat bread made without yeast until the twenty-first day of the month in the evening. 12:19 For seven days yeast must not be found in your houses, for whoever eats what is made with yeast– that person will be cut off from the community of Israel, whether a foreigner or one born in the land. 12:20 You will not eat anything made with yeast; in all the places where you live you must eat bread made without yeast.’” 12:21 Then Moses summoned all the elders of Israel, and told them, “Go and select for yourselves a lamb or young goat for your families, and kill the Passover animals. 12:22 Take a branch of hyssop, dip it in the blood that is in the basin, and apply to the top of the doorframe and the two side posts some of the blood that is in the basin. Not one of you is to go out the door of his house until morning. 12:23 For the Lord will pass through to strike Egypt, and when he sees the blood on the top of the doorframe and the two side posts, then the Lord will pass over the door, and he will not permit the destroyer to enter your houses to strike you. 12:24 You must observe this event as an ordinance for you and for your children forever. 12:25 When you enter the land that the Lord will give to you, just as he said, you must observe this ceremony. 12:26 When your children ask you, ‘What does this ceremony mean to you?’– 12:27 then you will say, ‘It is the sacrifice of the Lord’s Passover, when he passed over the houses of the Israelites in Egypt, when he struck Egypt and delivered our households.’” The people bowed down low to the ground, 12:28 and the Israelites went away and did exactly as the Lord had commanded Moses and Aaron.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 12:1

Had spoken, before the three days darkness. But the mention of it was put off to this place, that the history of the plagues might not be interrupted.

Wesley: Exo 12:2

They had hitherto begun their year from the middle of September, but hence-forward they were to begin it from the middle of March, at least in all their ecclesiastical computations. 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, by degrees, brought them near together from their dispersions, for they are here called the congregation of Israel; and to them, as a congregation, orders are here sent.

Wesley: Exo 12:3

In each of their families, or two or three families, if they were small, join for a lamb. The lamb was to be got ready four days before. and that afternoon they went, 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. The lamb so slain they were to eat roasted (we may suppose in its several quarters) with unleavened bread and bitter herbs; 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. Before they eat the flesh of the lamb, they were to sprinkle the blood upon the door-posts; by which 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.

Wesley: Exo 12:3

born both of man and beast were to be slain; and judgment executed upon the gods of Egypt, Num 33:4. It is probable the idols which the Egyptians worshipped were defaced, those of metal melted, those of wood consumed, and those of stone broke to pieces. 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 for many days after they came out of Egypt, Exo 12:14-20. There was much of the gospel in this ordinance: The paschal lamb was typical. Christ is our passover, 1Co 5:7, and is the Lamb of God, Joh 1:29. It was to be a male of the first year; in its prime. Christ offered up himself in the midst of his days. It notes the strength and sufficiency of the Lord Jesus, on whom our help was laid. It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, 1Pe 1:19. It was to be set apart four days before, noting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is 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. It was to be slain and roasted with fire, noting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. 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 latter end of the world, Heb 9:26, by the hand of the Jews, the whole multitude of them, Luk 23:18. 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. The sprinkling of the blood was typical. 1st, It was not enough that the blood of the lamb was shed, but it must be sprinkled, noting the application of the merits of Christ's death to our souls; 2dly, It was to be sprinkled upon the door-posts, noting the open profession we are to make of faith in Christ, and obedience to him. The mark of the beast may be received in the forehead, or in the right hand, but the seal of the lamb is always in the forehead, Rev 7:3. 3dly, The blood thus sprinkled was a means of the preservation of the Israelites from the destroying angel. 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. The solemn eating of the lamb was typical of our gospel duty to Christ. 1st, 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 in him, as we have in eating and drinking when we are hungry or thirsty. 2dly, 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. 3dly, It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with brokenness of heart, in remembrance of sin. 4thly, It was to be eaten in a departing posture Exo 12:11, when we feed upon Christ by faith, we must sit loose to the world, and every thing in it. The feast of unleavened bread was typical of the Christian life, 1Co 5:7-8. Having received Christ Jesus the Lord, 1st. We must keep a feast, in holy joy, continually delighting ourselves in Christ Jesus; If true believers have not a continual feast, it is their own fault. 2dly, It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and in sincerity, without the leaven of hypocrisy. All the old leaven of sin must be put far from us, with the utmost caution, if we would keep the feast of a holy life to the honour of Christ. 3dly, It was to be an ordinance forever. As long as we live we must continue feeding upon Christ, and rejoicing in him always, with thankful mention of the great things he has done for us.

Wesley: Exo 12:9

Half roasted, but throughly drest.

Wesley: Exo 12:10

To prevent the profane abuse of it.

Wesley: Exo 12:11

A sign of his passing over you, when he destroyed the Egyptians.

Wesley: Exo 12:16

A solemn day for the people to assemble together.

Wesley: Exo 12:19

A proselyte. Heathens were not concerned in the passover.

Wesley: Exo 12:22

Of that house, wherein he ate the passover:

Wesley: Exo 12:22

That is, till towards morning, when they would be called for to march out of Egypt. They went out very early in the morning.

Wesley: Exo 12:23

The destroying angel, whether this was a good or an evil angel, we have not light to determine.

Wesley: Exo 12:27

They hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege.

JFB: Exo 12:1

Rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.

JFB: Exo 12:2

The first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.

JFB: Exo 12:3

The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.

JFB: Exo 12:3

A kid might be taken (Exo 12:5). The service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt.

JFB: Exo 12:4

It appears from JOSEPHUS that ten persons were required to make up the proper paschal communion.

JFB: Exo 12:4

It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.

JFB: Exo 12:5

The smallest deformity or defect made a lamb unfit for sacrifice--a type of Christ (Heb 7:26; 1Pe 1:19).

JFB: Exo 12:5

Christ in the prime of life.

JFB: Exo 12:6

Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.

JFB: Exo 12:6

That is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.

JFB: Exo 12:7

As a sign of safety to those within. The posts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egyptians, God was pleased to accept the substitution of a lamb--the blood of which, being seen sprinkled on the doorposts, procured them mercy. It was to be on the sideposts and upper doorposts, where it might be looked to, not on the threshold, where it might be trodden under foot. This was an emblem of the blood of sprinkling (Heb 12:24; Heb 10:29).

JFB: Exo 12:8

For the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (2Ch 35:13).

JFB: Exo 12:8

Also for the sake of despatch (Deu 16:3), but as a kind of corruption (Luk 12:1) there seems to have been a typical meaning under it (1Co 5:8).

JFB: Exo 12:8

Literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.

JFB: Exo 12:9

That is, with any blood remaining; a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (Joh 19:36).

JFB: Exo 12:10

Which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.

JFB: Exo 12:11

As prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.

JFB: Exo 12:11

Called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.

JFB: Exo 12:12

Perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Num 33:4; Isa 19:1).

JFB: Exo 12:14

The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.

JFB: Exo 12:15

This was to commemorate another circumstance in the departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened (Exo 12:39), and they had to eat unleavened cakes (Deu 16:3). The greatest care was always taken by the Jews to free their houses from leaven--the owner searching every corner of his dwelling with a lighted candle. A figurative allusion to this is made (1Co 5:7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were there none in all the country, it could be got within twenty-four hours [HARMER].

JFB: Exo 12:15

Excommunicated from the community and privileges of the chosen people.

JFB: Exo 12:16

Literally, calling of the people, which was done by sound of trumpets (Num 10:2), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them (Exo 16:23).

JFB: Exo 12:17

The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.

JFB: Exo 12:19

No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.

JFB: Exo 12:21-25

Here are given special directions for the observance.

JFB: Exo 12:22

A small red moss [HASSELQUIST]; the caper-plant [ROYLE]. It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes--putting out plenty of suckers from a single root. And it is remarkable that it was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, He was sacrificed for us [Joh 19:29].

JFB: Exo 12:22

This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (Isa 26:20).

JFB: Exo 12:26

Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.

JFB: Exo 12:27-28

All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.

Clarke: Exo 12:2

This month shall be unto you the beginning of months - It is supposed that God now changed the commencement of the Jewish year. The month to which this verse refers, the month Abib, answers to a part of our March and April; whereas it is supposed that previously to this the year began with Tisri, which answers to a part of our September; for in this month the Jews suppose God created the world, when the earth appeared at once with all its fruits in perfection. From this circumstance the Jews have formed a twofold commencement of the year, which has given rise to a twofold denomination of the year itself, to which they afterwards attended in all their reckonings: that which began with Tisri or September was called their civil year; that which began with Abib or March was called the sacred or ecclesiastical year

As the exodus of the Israelites formed a particular era, which is referred to in Jewish reckonings down to the building of the temple, I have marked it as such in the chronology in the margin; and shall carry it down to the time in which it ceased to be acknowledged

Some very eminently learned men dispute this; and especially Houbigant, who contends with great plausibility of argument that no new commencement of the year is noted in this place; for that the year had always begun in this month, and that the words shall be, which are inserted by different versions, have nothing answering to them in the Hebrew, which he renders literally thus. Hic mensis vobis est caput mensium; hic vobis primus est anni mensis . "This month is to you the head or chief of the months; it is to you the first month of the year."And he observes farther that God only marks it thus, as is evident from the context, to show the people that this month, which was the beginning of their year, should be so designated as to point out to their posterity on what month and on what day of the month they were to celebrate the passover and the fast of unleavened bread. His words are these: " Ergo superest, et Hebr. ipso ex contextu efficitur, non hic novi ordinis annum constitui, sed eum anni mensem, qui esset primus, ideo commemorari, ut posteris constaret, quo mense, et quo die mensis paseha et azyma celebranda essent ."

Clarke: Exo 12:3

In the tenth day of this month - In after times they began their preparation on the thirteenth day or day before the Passover, which was not celebrated till the fourteenth day, see Exo 12:6 : but on the present occasion, as this was their first passover, they probably required more time to get ready in; as a state of very great confusion must have prevailed at this time. Mr. Ainsworth remarks that on this day the Israelites did afterwards go through Jordan into the land of Canaan; Jos 4:19. And Christ, our Paschal Lamb, on this day entered Jerusalem, riding on an ass; the people bearing palm branches, and crying, Hosanna, Joh 12:1, Joh 12:12, Joh 12:13, etc.: and in him this type was truly fulfilled

Clarke: Exo 12:3

A lamb - The original word שה seh signifies the young of sheep and of goats, and may be indifferently translated either lamb or kid. See Exo 12:5

Clarke: Exo 12:3

A lamb for a house - The whole host of Israel was divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons; Numbers 1, Jos 7:14 - Ainsworth.

Clarke: Exo 12:4

If the household be too little - That is, if there be not persons enough in one family to eat a whole lamb, then two families must join together. The rabbins allow that there should be at least ten persons to one paschal lamb, and not more than twenty

Clarke: Exo 12:4

Take it, according to the number of the souls - The persons who were to eat of it were to be first ascertained, and then the lamb was to be slain and dressed for that number.

Clarke: Exo 12:5

Without blemish - Having no natural imperfection, no disease, no deficiency or redundancy of parts. On this point the rabbins have trifled most egregiously, reckoning fifty blemishes that render a lamb or kid, or any animal, improper to be sacrificed: five in the ear, three in the eyelid, eight in the eye, three in the nose, six in the mouth, etc., etc

Clarke: Exo 12:5

A male of the first year - That is, any age in the first year between eight days and twelve months

Clarke: Exo 12:5

From the sheep, or from the goats - The שה seh means either; and either was equally proper if without blemish. The Hebrews however in general preferred the lamb to the kid.

Clarke: Exo 12:6

Ye shall keep it up until the fourteenth day - The lamb or kid was to be taken from the flock on the tenth day, and kept up and fed by itself till the fourteenth day, when it was to be sacrificed. This was never commanded nor practiced afterwards. The rabbins mark four things that were required in the first passover that were never required afterwards

1.    The eating of the lamb in their houses dispersed through Goshen

2.    The taking the lamb on the tenth day

3.    The striking of its blood on the door posts and lintels of their houses. And

4.    Their eating it in haste. These things were not required of the succeeding generations

Clarke: Exo 12:6

The whole assembly - shall kill it - Any person might kill it, the sacrificial act in this case not being confined to the priests

Clarke: Exo 12:6

In the evening - בין הערבים beyn haarbayim , "between the two evenings."The Jews divided the day into morning and evening: till the sun passed the meridian all was morning or fore-noon; after that, all was afternoon or evening. Their first evening began just after twelve o’ clock, and continued till sunset; their second evening began at sunset and continued till night, i.e., during the whole time of twilight; between twelve o’ clock, therefore, and the termination of twilight, the passover was to be offered

"The day among the Jews had twelve hours, Joh 11:9. Their first hour was about six o’ clock in the morning with us. Their sixth hour was our noon. Their ninth hour answered to our three o’ clock in the afternoon. By this we may understand that the time in which Christ was crucified began at the third hour, that is, at nine o’ clock in the morning, the ordinary time for the daily morning sacrifice, and ended at the ninth hour, that is, three o’ clock in the afternoon, the time of the evening sacrifice, Mar 15:25, Mar 15:33, Mar 15:34, Mar 15:37. Wherefore their ninth hour was their hour of prayer, when they used to go into the temple at the daily evening sacrifice, Act 3:1; and this was the ordinary time for the passover. It is worthy of remark that God sets no particular hour for the killing of the passover: any time between the two evenings, i.e., between twelve o’ clock in the day and the termination of twilight, was lawful. The daily sacrifice (see Exo 29:38, Exo 29:39) was killed at half past the eighth hour, that is, half an hour Before three in the afternoon; and it was offered up at half past the ninth hour, that is, half an hour After three. In the evening of the passover it was killed at half past the seventh hour, and offered at half past the eighth, that is, half an hour Before three: and if the evening of the passover fell on the evening of the Sabbath, it was killed at half past the Sixth hour, and offered at half past the Seventh, that is, half an hour Before two in the afternoon. The reason of this was, they were first obliged to kill the daily sacrifice, and then to kill and roast the paschal lamb, and also to rest the evening before the passover. Agreeably to this Maimonides says ‘ the killing of the passover is after mid-day, and if they kill it before it is not lawful; and they do not kill it till after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps they begin to kill the paschal lambs until the end of the day.’ By this time of the day God foreshowed the sufferings of Christ in the evening of times or in the last days, Heb 1:2; 1Pe 1:19, 1Pe 1:20 : and about the same time of the day, when the paschal lamb ordinarily died, He died also, viz., at the ninth hour; Mat 27:46-50."See Ainsworth.

Clarke: Exo 12:7

Take of the blood, and strike it on the two side posts - This was to be done by dipping a bunch of hyssop into the blood, and thus sprinkling it upon the posts, etc.; see Exo 12:22. That this sprinkling of the blood of the paschal lamb was an emblem of the sacrifice and atonement made by the death of Jesus Christ, is most clearly intimated in the sacred writings, 1Pe 1:2; Heb 9:13, Heb 9:14; Heb 8:10. It is remarkable that no blood was to be sprinkled on the threshold, to teach, as Mr. Ainsworth properly observes, a reverent regard for the blood of Christ, that men should not tread under foot the Son of God, nor count the blood of the covenant wherewith they were sanctified an unholy thing; Heb 10:29.

Clarke: Exo 12:8

They shall eat the flesh - roast with fire - As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honor of Osiris. The Ethiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations

Clarke: Exo 12:8

Unleavened bread - מצות matstsoth , from מצה matsah , to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is חמץ chamets , which simply signifies to ferment. It is supposed that leaven was forbidden on this and other occasions, that the bread being less agreeable to the taste, it might be emblematical of their bondage and bitter servitude, as this seems to have been one design of the bitter herbs which were commanded to be used on this occasion; but this certainly was not the sole design of the prohibition: leaven itself is a species of corruption, being produced by fermentation, which in such cases tends to putrefaction. In this very light St. Paul considers the subject in this place; hence, alluding to the passover as a type of Christ, he says: Purge out therefore the old leaven - for Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; 1Co 5:6-8

Clarke: Exo 12:8

Bitter herbs - What kind of herbs or salad is intended by the word מררים merorim , which literally signifies bitters, is not well known. The Jews think chicory, wild lettuce, horehound, and the like are intended. Whatever may be implied under the term, whether bitter herbs or bitter ingredients in general, it was designed to put them in mind of their bitter and severe bondage in the land of Egypt, from which God was now about to deliver them.

Clarke: Exo 12:9

With the purtenance thereof - All the intestines, for these were abused by the heathens to purposes of divination; and when roasted in the manner here directed they could not be thus used. The command also implies that the lamb was to be roasted whole; neither the head or legs were to be separated, nor the intestines removed. I suppose that these last simply included the heart, lungs, liver, kidneys, etc., and not the intestinal canal.

Clarke: Exo 12:10

Ye shall let nothing of it remain until the morning - Merely to prevent putrefaction; for it was not meet that a thing offered to God should be subjected to corruption, which in such hot countries it must speedily undergo. Thus the body of our blessed Lord saw no corruption, Psa 16:10; Act 2:27, because, like the paschal lamb, it was a sacrifice offered to God

It appears that from the Jewish passover the heathens borrowed their sacrifice termed Propter Viam . It was their custom previously to their undertaking a journey, to offer a sacrifice to their gods, and to eat the whole if possible, but if any part was left they burned it with fire; and this was called propter viam , because it was made to procure a prosperous journey. It was in reference to this that Cato is said to have rallied a person called Q. Albidius, who, having eaten up all his goods, set fire to his house, his only remaining property. "He has offered his sacrifice propter viam ,"says Cato, "because he has burned what he could not eat."This account is given by Macrobius, Saturn., lib. ii., 2, edit. Bipont., vol. 1, p. 333; and is a remarkable instance how closely some of the religious observances of the people of God have been copied by the heathen nations.

Clarke: Exo 12:11

And thus shall ye eat it; with your loins girded - As in the eastern countries they wear long loose garments, whenever they travel they tuck up the fore parts of their garments in the girdle which they wear round their loins

Clarke: Exo 12:11

Your shoes on your feet - This seems particularly mentioned because not customary. "The easterns throw off their shoes when they eat, because it would be troublesome,"says Sir J. Chardin, "to keep their shoes upon their feet, they sitting cross-legged on the floor, and having no hinder quarters to their shoes, which are made like slippers; and as they do not use tables and chairs as we do in Europe, but have their floors covered with carpets, they throw off their shoes when they enter their apartments, lest they should soil those beautiful pieces of furniture."On the contrary the Israelites were to have their shoes on, because now about to commence their journey. It was customary among the Romans to lay aside their shoes when they went to a banquet. The servants took them off them when they entered the house, and returned them when they departed to their own habitations

Clarke: Exo 12:11

Your staff in your hand - The same writer observes that the eastern people universally make use of a staff when they travel on foot

Clarke: Exo 12:11

Ye shall eat it in haste - Because they were suddenly to take their departure: the destroying angel was at hand, their enemies were coming against them, and they had not a moment to lose

Clarke: Exo 12:11

It is the Lord’ s passover - That is, Jehovah is now about to pass over the land, and the houses only where the blood is sprinkled shall be safe from the stroke of death. The Hebrew word פסח pesach , which we very properly translate Passover, and which should always be pronounced as two words, has its name from the angel of God passing by or over the houses of the Israelites, on the posts and lintels of which the blood of the lamb was sprinkled, while he stopped at the houses of the Egyptians to slay their first-born.

Clarke: Exo 12:12

Against all the gods of Egypt, etc. - As different animals were sacred among the Egyptians, the slaying of the first-born of all the beasts might be called executing judgment upon the gods of Egypt. As this however does not appear very clear and satisfactory, some have imagined that the word אלהי elohey should be translated princes, which is the rendering in our margin; for as these princes, who were rulers of the kingdom under Pharaoh, were equally hostile to the Hebrews with Pharaoh himself, therefore these judgments fell equally heavy on them also. But we may ask, Did not these judgments fall equally on all the families of Egypt, though multitudes of them had no particular part either in the evil counsel against the Israelites or in their oppression? Why then distinguish those in calamities in which all equally shared? None of these interpretations therefore appear satisfactory. Houbigant, by a very simple and natural emendation, has, he thinks, restored the whole passage to sense and reason. He supposes that אלהי elohey , Gods, is a mistake for אהלי ahley , Tents or habitations, the ה he and the ל lamed being merely interchanged. This certainly gives a very consistent sense, and points out the universality of the desolation to which the whole context continually refers. He therefore contends that the text should be read thus: And on all the Tents (or Habitations) of Egypt I will execute judgment; by which words the Lord signified that not one dwelling in the whole land of Egypt should be exempted from the judgment here threatened. It is but justice to say that however probable this criticism may appear, it is not supported by any of the ancient versions, nor by any of the MSS. collated by Kennicott and De Rossi. The parallel place also, Num 33:4, is rather against Houbigant’ s interpretation: For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also [ ובאלהיהם ubeloheyhem ] the Lord executed judgments. But Houbigant amends the word in this place in the same way as he does that in Exodus. There appears also to be an allusion to this former judgment in Isa 19:1 : Behold, the Lord - shall come into Egypt, and the idols [ אלילי eliley ] of Egypt shall be moved at his presence. And in Jer 43:13 : The houses of the gods [ בתי אלהי bottey elohey ] of the Egyptians shall he burn with fire. The rabbins say that "when Israel came out of Egypt, the holy blessed God threw down all the images of their abominations, and they were broken to pieces."When a nation was conquered, it was always supposed that their gods had either abandoned them or were overcome. Thus Egypt was ruined, and their gods confounded and destroyed by Jehovah. See Clarke’ s note on Exo 11:7.

Clarke: Exo 12:13

The blood shall be to you for a token - It shall be the sign to the destroying angel, that the house on which he sees this blood sprinkled is under the protection of God, and that no person in it is to be injured. See Clarke on Exo 12:11 (note).

Clarke: Exo 12:14

A memorial - To keep up a remembrance of the severity and goodness, or justice and mercy, of God. Ye shall keep it a feast - it shall be annually observed, and shall be celebrated with solemn religious joy, throughout your generations - as long as ye continue to be a distinct people; an ordinance - a Divine appointment, an institution of God himself, neither to be altered nor set aside by any human authority

Clarke: Exo 12:14

For ever - חקת עולם chukkath olam , an everlasting or endless statute, because representative of the Lamb of God who taketh away the sin of the world; whose mediation, in consequence of his sacrifice, shall endure while time itself lasts; and to whose merits and efficacy the salvation of the soul shall be ascribable throughout eternity. This, therefore, is a statute and ordinance that can have no end, either in this world or in the world to come. It is remarkable that though the Jews have ceased from the whole of their sacrificial system, so that sacrifices are no longer offered by them in any part of the world, yet they all, in all their generations and in all countries, keep up the remembrance of the passover, and observe the feast of unleavened bread. But no lamb is sacrificed. Their sacrifices have all totally ceased, ever since the destruction of Jerusalem by the Romans. Even the flesh that is used on this occasion is partly roasted and partly boiled, that it may not even resemble the primitive sacrifice; for they deem it unlawful to sacrifice out of Jerusalem. The truth is, the true Lamb of God that taketh away the sin of the world has been offered, and they have no power to restore the ancient type. See Clarke on Exo 12:27 (note).

Clarke: Exo 12:15

Seven days shall ye eat unleavened bread - This has been considered as a distinct ordinance, and not essentially connected with the passover. The passover was to be observed on the fourteenth day of the first month; the feast of unleavened bread began on the fifteenth and lasted seven days, the first and last of which were holy convocations

Clarke: Exo 12:15

That soul shall be cut off - There are thirty-six places in which this excision or cutting off is threatened against the Jews for neglect of some particular duty; and what is implied in the thing itself is not well known. Some think it means a violent death, some a premature death, and some an eternal death. It is very likely that it means no more than a separation from the rights and privileges of an Israelite; so that after this excision the person was considered as a mere stranger, who had neither lot nor part in Israel, nor any right to the blessings of the covenant. This is probably what St. Paul means, Rom 9:3. But we naturally suppose this punishment was not inflicted but on those who had showed a marked and obstinate contempt for the Divine authority. This punishment appears to have been nearly the same with excommunication among the Christians; and from this general notion of the cutting off, the Christian excommunication seems to have been borrowed.

Clarke: Exo 12:16

In the first day and in the seventh day there shall be a holy convocation - This is the first place where we meet with the account of an assembly collected for the mere purpose of religious worship. Such assemblies are called holy convocations, which is a very appropriate appellation for a religious assembly; they were called together by the express command of God, and were to be employed in a work of holiness. מקרא mikra , convocation, is a word of similar import with the Greek εκκλησια, which we commonly translate Church, and which properly signifies an assembly convened by public call.

Clarke: Exo 12:17

Self-same day - בעצם beetsem , in the body of this day, or in the strength of this day; probably they began their march about day-break, called here the body or strength of the day, and in Deu 16:1, by night - sometime before the sun rose.

Clarke: Exo 12:19

No leaven found in your houses - To meet the letter of this precept in the fullest manner possible, the Jews, on the eve of this festival, institute the most rigorous search through every part of their houses, not only removing all leavened bread, but sweeping every part clean, that no crumb of bread shall be left that had any leaven in it. And so strict were they in the observance of the letter of this law, that if even a mouse was seen to run across the floor with a crumb of bread in its mouth, they considered the whole house as polluted, and began their purification afresh. We have already seen that leaven was an emblem of sin, because it proceeded from corruption; and the putting away of this implied the turning to God with simplicity and uprightness of heart. See on Exo 12:8 (note), and Exo 12:27 (note).

Clarke: Exo 12:21

Kill the passover - That is, the lamb, which was called the paschal or passover lamb. The animal that was to be sacrificed on this occasion got the name of the institution itself: thus the word covenant is often put for the sacrifice offered in making the covenant; so the rock was Christ, 1Co 10:4; bread and wine the body and blood of Christ, Mar 14:22, Mar 14:24. St. Paul copies the expression, 1Co 5:7 : Christ our passover (that is, our paschal lamb) is sacrificed for us.

Clarke: Exo 12:22

A bunch of hyssop - The original word אזוב ezob has been variously translated musk, rosemary, polypody of the wall, mint, origanum, marjoram, and Hyssop: the latter seems to be the most proper. Parkhurst says it is named from its detersive and cleansing qualities, whence it was used in sprinkling the blood of the paschal lamb, in cleansing the leprosy, Lev 14:4, Lev 14:6, Lev 14:51, Lev 14:52; in composing the water of purification, Num 19:6, and sprinkling it, Num 19:18. It was a type of the purifying virtue of the bitter sufferings of Christ. And it is plain, from Psa 51:7, that the psalmist understood its meaning. Among botanists hyssop is described as "a genus of the gymnospermia (naked-seeded) order, belonging to the didynamia class of plants. It has under-shrubby, low, bushy stalks, growing a foot and a half high, small, spear-shaped, close-sitting, opposite leaves, with several smaller ones rising from the same joint; and all the stalks and branches terminated by erect whorled spikes of flowers of different colors, in the varieties of the plant. The leaves have an aromatic smell, and a warm pungent taste. The leaves of this plant are particularly recommended in humoral asthmas, and other disorders of the breast and lungs, and greatly promote expectoration."Its medicinal qualities were probably the reason why this plant was so particularly recommended in the Scriptures.

Clarke: Exo 12:26

What mean ye by this service? - The establishment of this service annually was a very wise provision to keep up in remembrance this wonderful deliverance. From the remotest antiquity the institution of feasts, games, etc., has been used to keep up the memory of past grand events. Hence God instituted the Sabbath, to keep up the remembrance of the creation; and the passover to keep up the remembrance of the deliverance from Egypt. All the other feasts were instituted on similar reasons. The Jews never took their sons to the tabernacle or temple till they were twelve years of age, nor suffered them to eat of the flesh of any victim till they had themselves offered a sacrifice at the temple, which they were not permitted to do before the twelfth year of their age. It was at this age that Joseph and Mary took our blessed Lord to the temple, probably for the first time, to offer his sacrifice. See Calmet.

Clarke: Exo 12:27

It is the sacrifice of the Lord’ s passover - We have already intimated that the paschal lamb was an illustrious type of Christ; and we shall find that every thing in this account is typical or representative. The bondage and affliction of the people of Israel may be considered as emblems of the hard slavery and wretchedness consequent on a state of sinfulness. Satan reigns over both body and soul, bringing the whole into subjection to the law of sin and death; while various evil tempers, passions, lusts, and irregular appetites, act as subordinate tormentors, making the lives of the vassals of sin bitter, because of the rigour by which they are obliged to serve. Reader, is this thy case? The mercy of God projects the redemption of man from this cruel bondage and oppression; and a sacrifice is appointed for the occasion by God himself, to be offered with particular and significant rites and ceremonies, all of which represent the passion and death of our blessed Lord, and the great end for which he became a sacrifice, viz., the redemption of a lost world from the power, the guilt, and the pollution of sin, etc. And it is worthy of remark

1.    That the anniversary or annual commemoration of the passover was strictly and religiously kept by the Jews on the day, and hour of the day, on which the original transaction took place, throughout all their succeeding generations

2.    That on one of these anniversaries, and, as many suppose, on the very day and hour on which the paschal lamb was originally offered, our blessed Lord expired on the cross for the salvation of the world

3.    That after the destruction of Jerusalem the paschal lamb ceased to be offered by the Jews throughout the world, though they continue to hold the anniversary of the passover, but without any sacrifice, notwithstanding their deep-rooted, inveterate antipathy against the author and grace of the Gospel

4.    That the sacrament of the Lord’ s Supper was instituted to keep this true paschal sacrifice in commemoration, and that this has been religiously observed by the whole Christian world (one very small class of Christians excepted) from the foundation of Christianity to the present day

5.    That the Jews were commanded to eat the paschal lamb; and our Lord, commemorating the passover, commanded his disciples, saying, Take, eat, This is my body, which is given for you; do this in remembrance of Me. In the communion service of the Church of England, the spirit and design both of the type and antitype are most expressly condensed into one point of view, in the address to the communicant: "Take and eat this in remembrance that Christ died for Thee; and Feed upon Him, in thy heart, by Faith with Thanksgiving. Thus God continues the memorial of that grand transaction which he has said should be an ordinance for ever; evidently meaning thereby, that the paschal lamb should be the significator till the passion and death of Christ; and that afterwards bread and wine taken sacramentally, in commemoration of his crucifixion, should be the continual representatives of that sacrifice till the end of the world. Thus the passover in itself, and in its reference, is an ordinance for ever; and thus the words of the Lord are literally fulfilled

Reader, learn from this

1.    That if thou art not rescued from the thraldom of sin, thou must perish for ever

2.    That nothing less than the power and mercy of God can set thee free

3.    That God will save thee in no other way than by bringing thee out of thy sinful state, and from thy wicked practices and companions

4.    That in order to thy redemption it was absolutely necessary that the Son of God should take thy nature upon him, and die in thy stead

5.    That unless the blood of this sacrifice be sprinkled, in its atoning efficacy and merits, on thy heart and conscience, the guilt and power of thy sin cannot be taken away

6.    That as the blood of the paschal lamb must be sprinkled on every house, in order to the preservation of its inhabitants, so there must be a personal application of the blood of the cross to thy conscience, to take away thy sins

7.    As it was not enough that the passover was instituted, but the blood must be sprinkled on the lintels and door posts of every house to make the rite effectual to the salvation of each individual, so it is not enough that Christ should have taken human nature upon him, and died for the sin of the world; for no man who has the opportunity of hearing the Gospel is saved by that death, who does not, by faith, get a personal application of it to his own heart

8.    That those who wish for an application of the atoning blood, must receive this spiritual passover with a perfect readiness to depart from the land of their captivity, and travel to the rest that remains for the people of God; it being impossible, not only to a gross sinner, continuing such, to be finally saved, (however he may presume upon the mercy of God), but also to a worldly-minded man to get to the kingdom of God; for Christ died to save us from the present evil world, according to the will of God

9.    That in order to commemorate aright, in the sacrament of the Lord’ s Supper, the great atonement made for the sin of the world, all leaven of malice, bitterness, and insincerity, must be put away; as God will have no man to partake of this mystery who does not fully enter into its spirit and meaning. See 1Co 5:7, 1Co 5:8.

Calvin: Exo 12:1

1.And the Lord spake Although the institution of the Passover in some degree appertains to the Fourth Commandment, where the Sabbath and Feast-days will be treated of; yet, in so far as it was a solemn symbol ³⁰⁸ of their redemption, whereby the people professed their obligation to God their deliverer, and in a manner devoted themselves to His dominion, I have not hesitated to insert it here as a supplement of the First Commandment. The observation of the day itself will again recur in its proper place; it will only be suitable to observe here, that God enjoined this ceremony in order that He might wholly bind the people under obligation to Himself alone, and that from it the Israelites might learn that they should never turn away from Him, by whose kindness and hand they were redeemed. For by these means He had purchased them to Himself as His peculiar people; and, therefore, whenever He reproves them for declining from His pure worship, He complains that they were forgetful of this great favor, the memory of which ought to have been sufficient to retain them. In effect, then, the celebration of the Passover taught the Israelites that it was not lawful for them to have regard to any other God besides their Redeemer; and also that it was just and right for them to consecrate themselves to His service, since He had restored them from death to life; and thus, as in a glass or picture, He represented to their eyes His grace; and desired that they should on every succeeding year recognize what they had formerly experienced, lest it should ever depart from their memory. First, let us define what the Passover (Pascha) is; ³⁰⁹ I use its trite and ordinary name. In its etymology there is no difficulty, except that the passage (transitus) of God, is equivalent to His leaping over, (transilitio) whereby it came to pass that the houses of the Israelites remained untouched; for Isaiah, ³¹⁰ speaking of the second redemption, unquestionably alludes to this place, when he says, I will leap over Jerusalem. The reason, then, for this expression being used is, that God’s vengeance passed over the Israelites, so as to leave them uninjured. With respect to the twofold mention by Moses of a passing-over, observe that the same word is not used in both places; but Pesah ³¹¹ refers to the chosen people, and Abar to the Egyptians; as if he had said, my vengeance shall pass through the midst of your enemies, and shall everywhere destroy them; but you I will pass over untouched. Since, then, God was willing to spare His Israel, He awakened the minds of the faithful to the hope of this salvation, by the interposition of a sign; ³¹² whilst He instituted a perpetual memorial of His grace, that the Passover might every year renew the recollection of their deliverance. For the first Passover was celebrated in the very presence of the thing itself, to be a pledge to strengthen their terrified minds; but the annual repetition was a sacrifice of thanksgiving, whereby their posterity might be reminded that they were God’s rightful and peculiar dependents (clientes). Yet both the original institution and the perpetual law had a higher reference; for God did not once redeem His ancient people, that they might remain safely and quietly in the land, but He wished to bring them onward even to the inheritance of eternal life, wherefore the Passover was no less than Circumcision a sign of spiritual grace; and so it has an analogy and resemblance to the Holy Supper, because it both contained the same promises, which Christ now seals to us in that, and also taught that God could only be propitiated towards His people by the expiation of blood. In sum, it was the sign of the future redemption as well as of that which was past. For this reason Paul writes, that “Christ our Passover is slain,” (1Co 5:7;) which would be unsuitable, if the ancients had only been reminded in it of their temporal benefit. Yet let us first establish this, that the observation of the Passover was commanded by God in the Law, that He might demand the gratitude of His people and devote to Himself those who were redeemed by His power and grace. I now descend to particulars. God commands the Israelites to begin the year with the month in which they had come out of Egypt, as if it had been the day of their birth, since that exodus was in fact a kind of new birth; ³¹³ for, whereas they had been buried in Egypt, the liberty given them by God was the beginning of a new life and the rising of a new light. For though their adoption had gone before, yet, since in the mean time it had almost vanished from the hearts of many, it was necessary that they should be in a manner re-begotten, that they might begin to acknowledge more certainly that God was their Father. Wherefore He says in Hosea,

“I am the Lord thy God from the land of Egypt, and thou shalt know no God but me,” (Hos 12:9, and Hos 13:4;)

because He had then especially acquired them to Himself as His peculiar people; and He speaks even more clearly a little before,

“when Israel was a child, then I loved him,
and called my son out of Egypt.” (Hos 11:1.)

Now, although it was common to the race of Abraham with other nations to begin the year with the month of March; yet in this respect the reason for it was different, for it was only to the elect people that their resurrection was annually put before their eyes. But, up to that time, the Hebrews themselves had begun their year with the month of September, which is called in Chaldee Tisri, and in which many suppose that the world was created; because immediately on its creation the earth produced ripe fruits, so that its fecundity was in perfection. And still there remains among the Jews a twofold manner of dating and counting their years; for, in all matters which relate to the common business of life, they retain the old and natural computation, so that the first month is the beginning of Autumn; but, in religious matters and festivals, they follow the injunctions of Moses; and this is the legal year, beginning nearly with our month of March, ³¹⁴ yet not precisely, because we have not their ancient embolisms; for, since twelve circuits of the moon would not equal the sun’s course, they were obliged to make an intercalation, lest, in progress of years, an absurd and enormous diversity should arise. Thence it happens that the month Nisan, in which they celebrated the Passover, begins among the Jews sometimes earlier, and sometimes later, according as the intercalation retards it.

Calvin: Exo 12:3

3.Speak ye unto all A question is asked on this passage, why, when one Lamb alone was offered in sacrifice for the reconciliation of the Church, and God was propitiated by the blood of one Christ alone, He should have commanded a lamb to be slain in every house, as if there were to be a special sacrifice for every one apart? The reply is easy; because, although all were protected from destruction by the same blood, and the general rite united them altogether into fellowship in the same expiation, yet still it was not unreasonable that, by that special application, so to speak, God would have every family separately reminded, so as to feel the grace more peculiarly conferred on itself. Thus now-a-days we have all the same baptism, whereby we are ingrafted in common into the body of Christ; yet His baptism is conferred on every individual, that they may more surely acknowledge that they are partakers in the adoption, and therefore members of the Church. God, then, in commanding them to slay a lamb in every house, did not wish to draw away the people to different grounds of hope, but only to shew them in a familiar way, that all houses were under obligation to Him, and that not only the salvation of the whole people ought to be confessed to come from Him, but that His singular blessing ought to shine forth in every family. The cause of his desiring the neighbors to be added if the number of people in one house were not, sufficient to eat the Passover, was that nothing might be left of it; and this amongst others appears to have been the chief reason why the whole lamb was to be consumed, viz., lest they should mix this sacred feast with their daily food, and also lest its dignity should be diminished by appearing in the form of tainted meat. Perhaps, too, God provided this, lest any superstition should creep in from the preservation of the remnants; and therefore commanded the very bones to be burnt.

Calvin: Exo 12:5

5.Your lamb shall be without blemish We shall see elsewhere, that in all their sacrifices prescribed by the Law they were diligently to beware, lest there should be any spot or fault in them; and by this the people were reminded, that the expiation was not legitimate, unless it possessed the utmost perfection, such as is never to be found in men. It is not to be wondered, therefore, that God should now require the Passover to be of one year old, and without blemish, that the Israelites might know that in order to propitiate God, a more excellent price was required than could be discovered in the whole human race; and since such excellency could much less exist in a beast, the celestial perfection and purity of Christ was shewn forth by this visible perfection of the lamb, or kid. It was with reference to this also that; they were commanded to keep it up separate from the rest; of the flock, from the tenth until the fourteenth day of the month. As to God’s will, that the side-posts and lintel should be sprinkled with blood, by this sign He plainly taught them, that the sacrifice would profit none but those who were stained and marked with Christ’s blood; for this sprinkling was equivalent to their bearing each one the mark: of His blood upon their forehead. And, in effect, Christ, by the outpouring of His blood, has not delivered all, but only the faithful, who sanctify themselves with it. That internal sprinkling indeed holds the first place, which Peter teaches us to be effected by the power of the Spirit, (1Pe 1:2;) yet by this external sign the Israelites were instructed that they could not be protected from God’s wrath, except by holding up against it the shield of the blood. And this corresponds with the lesson learnt above, that the same universal sacrifice was offered particularly in every house, in order that thus its peculiar instruction might affect them more seriously, when generally it would have been uninteresting and ineffectual. I prefer to be ignorant as to why He required the flesh to be roasted and not boiled, rather than to invent such unfounded subtleties, as that Christ was, in a manner, roasted on the Cross. A nearer approach to the truth appears to me to be, that God desired thus to mark their haste, because, when their implements were all packed up, the meat would be more easily roasted on a spit than cooked in the pot. And this also is the tendency of the precept respecting the manner of eating it, in which three things are to be observed, the unleavened bread, the sauce of bitter herbs, and the girded loins, together with the rest of the costume of travelers. Undoubtedly God commanded the bread to be made without leaven on account of their sudden departure, because He would snatch his people out of Egypt, as it were, in a moment; and, therefore, they baked unleavened loaves out of flour hurriedly kneaded. ³¹⁵ It was required that the remembrance of this should be renewed every year, in order that their posterity might know that their deliverance was afforded them from above, since their fathers hastily took flight without having made any preparation for their journey; for any greater preparation would have thrown some shade upon the divine grace, which shone forth more brightly on account of their want of food. God would have them content with bitter herbs, because hasty travelers, and especially in an enemy’s country, are satisfied without delicacies, and whatever sauce they meet with is very grateful to their taste, nor does its bitterness seem offensive to them, as it does in seasons of abundance and ease. Possibly too they were reminded of their former condition; for under so dire and bitter a tyranny nothing could be sweet or pleasant. But their haste was still more plainly represented by their eating the lamb hurriedly with their shoes on their feet, and their loins girded, and leaning on their staves. Men pass from their suppers to bed and to repose; and therefore the ancients used both to take off their shoes and to lie down to it; but the people’s necessity inverts this order, since they were compelled to fly immediately from their supper. And hence the reason is subjoined, “it is the Lord’s passover;” since they escaped in safety amidst the confusion, and when the sword of God was raging. We must, however, bear in mind what we have already said, that the use of this sacrament was twofold, both to exercise the people in the recollection of their past deliverance, and to nourish in them the hope of future redemption; and therefore the passover not only reminded them of what God had already done for His people, but also of what they were hereafter to expect from Him. Consequently there is no doubt that the Israelites ought to have learnt from this rite that they were redeemed from the tyranny of Egypt on these terms, viz, that a much more excellent salvation still awaited them. But this spiritual mystery was more clearly laid open by the coming of Christ; and therefore Paul, accommodating this, ancient figure to us, commands us, because

“Christ our passover is sacrificed for us,” to “keep the feast, not with old leaven, neither with the leaven of malice, and wickedness; but with the unleavened bread of sincerity and truth.”
(1Co 5:7.)

God therefore formerly wished the houses, in which the Passover was celebrated, to be free from all corruption; and far more does it become us now to take care of this, lest the sacrifice wherewith Christ has redeemed us from eternal death, should be polluted by any leaven of wickedness. To the same effect ³¹⁶ is what follows, warning us lest we should be devoted to the attractions of the world, and lest our course should be delayed by the enticements of pleasure; but that we are pilgrims on earth, and should be ever girt and ready to make haste; and that although the cross of Christ be bitter, yet we should not refuse to taste it.

Calvin: Exo 12:12

12.For I will pass through the land This refers to the first passover, the night in which they were to be delivered from Egypt; and God expressly declares that He will be the judge against the false gods, because it then especially appeared how utterly unable they were to help, and how vain and fallacious was their service. The absurd commentary of some of the Rabbins ³¹⁷ is tame and far-fetched, that the idols should be cast down, because by the single miracle of their redemption, all superstitions were magnificently overturned, and whatsoever men believed about idols was condemned as folly and delusion. God therefore affirms, that he would not only conquer the nation itself, but its very gods. Perhaps Isaiah alludes to this passage when he says,

“Behold, the Lord rideth upon a swift cloud, and shall come into Egypt; and the idols of Egypt shall be moved at his presence,” (Isa 19:1;)

for wherever He has appeared as the Savior of His people, He has asserted His glory in opposition to all impious and corrupt religions.

Calvin: Exo 12:14

14.And this day shall be unto you This is spoken of its annual celebration, which was as well a monument of their exodus as a symbol of their future deliverance. As to its being called a rite, or ordinance for ever, (edictum soeculi,) I admit that by this expression perpetuity is meant, but only such as would exist until the renovation of the Church; and the same explanation will apply to circumcision, as well as to the whole ceremonial of the Law; for although by Christ’s coming it was abolished as concerns its use, yet did it only then attain its true solidity; and therefore the difference between ourselves and the ancient people detracts nothing from this perpetual statute; just in the same way as the new Covenant does not destroy the old in substance, but only in form. A little further on, where he says, “save that which every man must eat, that only may be done of you,” verse 18; the meaning is, that they must cease from every work, except the preparation of their day’s food; and this exception is expressly made, that they may not permit themselves to violate their sacred festivals by other business.

Calvin: Exo 12:15

15.Whosoever eateth leavened bread This law specially refers to the keeping of the Passover. God had before forbidden the use of leaven; and He now enacts the punishment to be inflicted, if any should neglect the prohibition, and mingle leaven with the Paschal feast. But it is not without reason that we have postponed to this place what Moses has joined together with the institution of the Passover; for the plan proposed by us demands that the political laws, which sanction God’s worship by the denunciation of punishments, should occupy their peculiar place. From the punishment it appears that, although it may be in itself a trifling matter to abstain from leaven, (as Paul teaches that “bodily exercise profiteth little,” 1Ti 4:8,) yet, inasmuch as in this ceremony the redemption of the people was kept in memory, it was a very gross crime not to observe whatever God had prescribed, for we must estimate the importance of the rites of the law from their object. ⁶⁹

Calvin: Exo 12:21

I have here omitted what Moses has related in the beginning of the chapter up to this verse, because it pertains to the perpetual doctrine of the Law. I shall hereafter insert it in its proper place. But., since here also God gave precepts as to the observation of the Passover, I have thought it right to interweave them with the history; because Moses does not merely teach here what God would have observed by His people in all ages, but relates what He required on a particular occasion. But my readers are to be reminded that some precepts are temporary, and some perpetual, like the Law itself. Of this we may see a clear and familiar example in the chapter before us. For up to this place, Moses had explained what; would be the due observation of the Passover year by year for ever; but now he only relates historically, that, on the night in which the people went forth, they celebrated the Passover according’ to God’s command. I shall, therefore, lightly touch upon what is here repeated; since a more fitting place for a full exposition will be, when we come to the doctrine of the law. The word פסה , ¹⁴⁰ pesech, means a passing-over, not of the people, (as many have falsely thought,) but of God Himself, who passed over the houses of the Israelites without harm, when He slew the first-born in all Egypt. Since, then, the wrath of God, which then like a deluge covered the whole of Egypt, left the Israelites untouched, He instituted a memorial of His passing-over, whereby they had been preserved in safety amidst the public destruction of the whole land. He is also said to have passed-over the Egyptians, whom He deprived of their first-born; but after a different manner, because He spared His chosen ones, as if they had been far away, or protected in places of sure refuge.

21.Then Moses called for all the elders His address is especially directed to the elders, that they might afterwards repeat it to the multitude; for he could not have been heard at the same time by so great a number of people. But, although the disorganization of the people had been terrible under that severe tyranny, still God willed that certain relics of order should be preserved, and did not suffer those, whom He had adopted, to be deprived of all government. This also had been an availing means of preserving their unity, so that the chosen seed of Abraham should not be lost. But Moses here only speaks of the sprinkling of the blood; because he had already addressed them as to the eating of the lamb. He therefore commands branches of hyssop to be dipped in the blood, which had been caught in the basin, and every one’s lintel and two side-posts to be sprinkled with this. By which sign God testified that He will preserve His people from the common destruction, because they will be discerned from the wicked by the mark of blood. For it was necessary that the Israelites should first be reminded, that by the expiation of the sacrifice, they were delivered from the plague, and their houses preserved untouched; and, secondly, that the sacrifice would profit them, only if its conspicuous sign existed among them. We elsewhere see that the Paschal lamb was a type of Christ, who by His death propitiated His Father, so that we should not perish with the rest of the world. But, already of old time, He desired to bear witness to the ancients under the Law, that He would not be reconciled to them otherwise than through the sacrifice of a victim. And there is no doubt that by this visible symbol He raised up their minds to that true and heavenly Exemplar, whom it would be absurd and profane to separate from the ceremonies of the law. For what could be more childish than to offer the blood of an animal as a protection against the hand of God, or to seek from thence a ground of safety? God, then, shows that He spares the Israelites on no other condition but that of sacrifice; from whence it follows, that the death of Christ was set before them in this ordinance, which alone constituted the difference between them and the Egyptians. But at the same time He taught that no advantage was to be expected from the blood poured forth, without the sprinkling; not that the external and visible sprinkling produced any good effect, but because by this familiar rite it was useful that the ignorant should be brought to perceive the truth, and that they might know that what was put before them Visibly must be spiritually fulfilled. It is notorious from the testimony of Peter, (1Pe 1:2,) that our souls are sprinkled with the blood of Christ by the Spirit. This was typified by the bunch of hyssop, ¹⁴¹ which herb possesses great cleansing power, and therefore, was often used in other sacrifices also, as we shall hereafter see in the proper places.

Calvin: Exo 12:23

23.For the Lord will pass through He forbids them to go out during the night, lest they should mix themselves with the Egyptians, but commands them to keep quietly under the protection of the blood. By this sign they were admonished that they also were exposed to destruction, if they did not separate themselves from the unbelievers under the safeguard of the blood. Afterwards the promise: is added, that, provided this were done, the angel would pass them over, and inflict no injury upon them, because God would acknowledge the houses so marked as His own. Wherefore, it is again repeated, that they should alone be safe by the blessing of the blood, who should not neglect to sprinkle themselves with it; because faith alone confers upon us the salvation which is obtained by the slaughter of the victim. The angel, whom God had delegated for afflicting Egypt, is here undoubtedly called “the destroyer;” and, although He often executes His judgments by evil angels, it is to be gathered from other passages that this was one of the elect angels, who also was the minister of the people’s deliverance under Christ as the Head.

Calvin: Exo 12:24

24.And ye shall observe this thing He again repeats the precept as to its annual celebration, and expressly says, that, when they have come into the land, the recollection of their deliverance is yearly to be revived by this rite. He adds, however, what he had not before touched upon, that they should also teach their children, since, without the aid of this teaching, it would have been an unmeaning and useless spectacle. For doctrine may justly be called the life of sacraments, without which no rigor remains in them, so far are they from imparting to us any life. Lest, then, the passover should be a lifeless ceremony, God in this place enjoins that it shall not be mute; for in these words, “when your children shall say unto you,” Moses does not mean that they are to wait until their children make inquiry of their own accord, and anticipate the zeal of their parents; but he only indicates the age when they are capable of being taught. Yet, at the same time, he indirectly exhorts the children to teachableness, when their age admits of their understanding what the passover signifies, and enjoins them diligently to inquire into the use of the ceremony; that thus religion may be handed down, and may ever flourish amongst the people. Since, then, the Paschal Lamb corresponds with the Holy Supper, we may gather from hence, that none can be duly admitted to receive it, but those who are capable of being taught.

Calvin: Exo 12:25

25.When ye come into the land He now adds that this rite must be annually observed, in order that the memory of this extraordinary grace might never perish. But since a commandment is given respecting the continual observation ¹⁴² of the Sabbath, I postpone its explanation to a more appropriate place; except I would cursorily remark, that the proclamation of the blessing is annexed to the sign; because otherwise it would be an empty and unmeaning proceeding. God, therefore, would have the fathers proclaim it unto their children, so that the knowledge of their redemption, being handed down by tradition, may flourish in all ages. The word עבד , ¹⁴³ gnebod, some have improperly rendered “work,” whereas it is rather used for “worship;” as in many passages to serve God means the same as to worship Him. We too, in French, call whatever relates to the exercises of piety “God’s service.” Finally, Moses adds that the people professed their faith and obedience by solemn adoration. This indeed they had already done from the beginning, but with little constancy, because they had been so harassed by their afflictions as to neglect their duty; but now they correct the fault of ingratitude. Therefore, they not only declare their feelings of seriousness by bowing the head, but give actual proof of them; for it is expressly said, that they diligently performed whatever was commanded.

Defender: Exo 12:2

This event marks the establishment of the Jewish religious calendar, still followed today by orthodox Jews. This first month (Abib) corresponds approximately to our modern April."

Defender: Exo 12:4

Note that the lamb was never too little for the household. The lamb is a foreshadow of Jesus Christ, the Lamb of God (Joh 1:29), our passover (1Co 5:7), without blemish and sacrificed for us (1Pe 1:19)."

Defender: Exo 12:7

The blood was to be "given" (same word as "strike") on the sides and above but not underneath where it could be stepped on (Heb 10:29)."

Defender: Exo 12:15

The specific symbolism of the passover required the absence of leaven, which symbolizes a corrupting influence. Leaven is associated with fermentation which is a process of decay (thus representative of God's curse on the earth) and is also connected with the production of the toxic substance, alcohol."

TSK: Exo 12:2

am 2513, bc 1491, An, Exod, Isr, 1, Abib or Nisan, Exo 13:4, Exo 23:15, Exo 34:18; Lev 23:5; Num 28:16; Deu 16:1; Est 3:7

TSK: Exo 12:3

Speak ye : Exo 4:30, Exo 6:6, Exo 14:15, Exo 20:19; Lev 1:2

in the tenth : Exo 12:6; Joh 12:1, Joh 12:12

take to : Gen 4:4, Gen 22:8; 1Sa 7:9; Joh 1:29, Joh 1:36; 1Co 5:7; Rev 5:6-13, Rev 7:9-14, Rev 13:8

lamb : or, kid, The word seh means the young of both sheep and goats, and may be indifferently rendered either lamb or kid. It is evident from Exo 12:5 that the Hebrews might take either; but they generally preferred a lamb, from being of a more gentle nature. Lev 5:6; Num 15:11; 2Ch 35:7

an house : The Israelites were divided into twelve tribes, these tribes into families, the families into houses, and the houses into particular persons. Num. 1:1-54; Jos 7:14

TSK: Exo 12:5

be without : Lev 1:3, Lev 1:10, Lev 22:19-24; Deu 17:1; Mal 1:7, Mal 1:8, Mal 1:14; Heb 7:26, Heb 9:13, Heb 9:14; 1Pe 1:18, 1Pe 1:19

a male of the first year : Heb. son of a year, Lev 23:12; 1Sa 13:1 *marg.

TSK: Exo 12:6

fourteenth : Lev 23:5; Num 9:3, Num 28:16, Num 28:18; Deu 16:1-6; 2Ch 30:15; Eze 45:21

the whole : 2Ch 30:15-18; Isa 53:6; Mat 27:20, Mat 27:25; Mar 15:1, Mar 15:8, Mar 15:11, Mar 15:25, Mar 15:33, Mar 15:34; Luk 23:1, Luk 23:18; Act 2:23, Act 3:14, Act 4:27

in the evening : Heb. between the two evenings, The Jews divided the day into morning and eveningcaps1 . tcaps0 ill the sun passed the meridian, all was morning or forenoon; after that, all was evening or afternoon. Their first evening began just after twelve o’ clock, and continued till sunset; their second evening began at sunset, and continued till night, i.e., during the whole time of twilight; between twelve o’ clock, therefore, and the termination of twilight, the passover was to be offered (see parallel passages). Exo 16:12; Mat 27:46-50

TSK: Exo 12:7

Exo 12:22, Exo 12:23; Eph 1:7; Heb 9:13, Heb 9:14, Heb 9:22, Heb 10:14, Heb 10:29, Heb 11:28; 1Pe 1:2

TSK: Exo 12:8

eat the : Mat 26:26; Joh 6:52-57

roast : Deu 16:7; Psa 22:14; Isa 53:10

unleavened : Exo 13:3, Exo 13:7, Exo 34:25; Num 9:11; Deu 16:3; Amo 4:5; Mat 16:12; 1Co 5:6-8; Gal 5:9

with bitter : Exo 1:14; Num 9:11; Zec 12:10; 1Th 1:6

TSK: Exo 12:9

but roast with fire : Exo 12:8; Deu 16:7; Lam 1:13

TSK: Exo 12:10

Exo 23:18, Exo 29:34, Exo 34:25; Lev 7:15-17, Lev 22:30; Deu 16:4, Deu 16:5

TSK: Exo 12:11

loins : Mat 26:19, Mat 26:20; Luk 12:35; Eph 6:15; 1Pe 1:13

shoes : Luk 7:38, Luk 15:22; Eph 6:15

it is the : Exo 12:27; Lev 23:5; Num 28:16; Deu 16:2-6; 1Co 5:7

TSK: Exo 12:12

pass : Exo 12:23, Exo 11:4, Exo 11:5; Amo 5:17

will smite : Exo 12:29, Exo 12:30, Exo 11:4-6

against : Num 33:4; 1Sa 5:3, 1Sa 6:5; 1Ch 14:12; Isa 19:1; Jer 43:13; Zep 2:11

gods : or, princes, Exo 21:6, Exo 22:28; Psa 82:1, Psa 82:6; Joh 10:34, Joh 10:35

I am the Lord : Exo 6:2; Isa 43:11-15; Eze 12:16

TSK: Exo 12:13

the blood : Exo 12:23; Gen 17:11; Jos 2:12; Heb 11:28

and when : 1Th 1:10; 1Jo 1:7

to destroy you : Heb. for a destruction

TSK: Exo 12:14

memorial : Exo 13:9; Num 16:40; Jos 4:7; Psa 111:4, Psa 135:13; Zec 6:14; Mat 26:13; Luk 22:19; 1Co 11:23-26

a feast : Exo 5:1; Deu 16:11; Neh 8:9-12

by an ordinance : Exo 12:17, Exo 12:24, Exo 12:43, Exo 13:10; Lev 23:4, Lev 23:5; Num 10:8, Num 18:8; Deu 16:1; 1Sa 30:25; 2Ki 23:21; Eze 46:14; 1Co 5:7, 1Co 5:8

TSK: Exo 12:15

Seven : Exo 12:8, Exo 13:6, Exo 13:7-10, Exo 23:15, Exo 34:18, Exo 34:25; Lev 23:5-8; Num 28:17; Deu 16:3, Deu 16:5, Deu 16:8; Mat 16:12; Luk 12:1; Act 12:3

that soul : Exo 12:19, Exo 12:20, Exo 31:14; Gen 17:14; Lev 17:10, Lev 17:14; Num 9:13; Mal 2:12; Gal 5:12

TSK: Exo 12:16

first day : Lev 23:2, Lev 23:3, Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:24, Lev 23:25, Lev 23:27, Lev 23:35; Num 28:18, Num 28:25, Num 29:1, Num 29:12

no manner : Exo 16:5, Exo 16:23, Exo 16:29, Exo 20:10, Exo 35:2, Exo 35:3; Jer 17:21, Jer 17:22, man Heb. soul

TSK: Exo 12:17

in this selfsame : Exo 7:5, Exo 13:8; Num 20:16

an ordinance : Exo 12:14

TSK: Exo 12:18

Exo 12:1, Exo 12:15; Lev 23:5, Lev 23:6; Num 28:16

TSK: Exo 12:19

Seven : Exo 23:15, Exo 34:18; Deu 16:3; 1Co 5:7, 1Co 5:8

even that : Exo 12:15; Num 9:13

whether : Exo 12:43, Exo 12:48

TSK: Exo 12:21

elders : Exo 3:16, Exo 17:5, Exo 19:7; Num 11:16

and take : Exo 12:3; Num 9:2-5; Jos 5:10; 2Ki 23:21; 2Ch 30:15-17, 2Ch 35:5, 2Ch 35:6; Ezr 6:20; Mat 26:17-19; Mar 14:12-16; Luk 22:7-13; 1Co 10:4

lamb : or, kid, Exo 12:3 *marg.

the passover : That is, the lamb which was called the paschal , or passover lamb; the animal sacrificed obtaining the name of the institution. St. Paul copies the expression in 1Co 5:7.

TSK: Exo 12:22

a bunch : Lev 14:6, Lev 14:7; Num 19:18; Psa 51:7; Heb 9:1, Heb 9:14, Heb 9:19, Heb 11:28, Heb 12:24; 1Pe 1:2

hyssop : The word aizov , which has been variously rendered, most probably denotes Hyssop; whence are derived the Chaldee aizova , Syriac zupha , Arabic zupha , Ethiopic azab , and hushopa , Greek υσσωπος , hussopos [Strong’ s G5301], Latin hyssopus , German usop , and our hyssop, a name retained, with little variation, in all the western languages. It is a plant of the gymnospermia (naked seeded) order, belonging to the didynamia class. It has bushy stalks, growing a foot and a half high; small spear-shaped, close-sitting, and opposite leaves, with several smaller ones rising from the same joint; and all the stalks and branches terminated by erect whorled spikes of flowers, of different colours in the varieties of the plant. The leaves have an aromatic smell, and a warm, pungent taste. Its detersive, cleansing, and medicinal qualities were probably the reason why it was so particularly recommended in Scripture.

strike : Exo 12:7

and none : Mat 26:30

TSK: Exo 12:23

will pass through : Exo 12:12, Exo 12:13

and will not : 2Sa 24:16; Isa 37:36; Eze 9:4, Eze 9:6; 1Co 10:10; Heb 11:28, Heb 12:24; Rev 7:3, Rev 9:4

TSK: Exo 12:24

Exo 12:14; Gen 17:8-10

TSK: Exo 12:25

when : Deu 4:5, Deu 12:8, Deu 12:9, Deu 16:5-9; Jos 5:10-12; Psa 105:44, Psa 105:45

according : Exo 3:8, Exo 3:17

TSK: Exo 12:26

your children : Exo 13:8, Exo 13:9, Exo 13:14, Exo 13:15, Exo 13:22; Deu 6:7, Deu 11:19, Deu 32:7; Jos 4:6, Jos 4:7, Jos 4:21-24; Psa 78:3-6; Psa 145:4; Isa 38:19; Eph 6:4

TSK: Exo 12:27

It is the sacrifice : Exo 12:11, Exo 12:23, Exo 34:25; Deu 16:2, Deu 16:5; 1Co 5:7

bowed : Exo 4:31, Exo 34:8; 1Ch 29:20; 2Ch 20:18, 2Ch 29:30; Neh 8:6

TSK: Exo 12:28

Heb 11:28

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 12:1

This chapter was written some time after the Exodus, probably when Moses put together the portions of the book toward the end of his life. The statements that these instructions were given in the land of Egypt, and that they were given to Moses and Aaron, are important: the one marks the special dignity of this ordinance, which was established before the Sinaitic code; the other marks the distinction between Moses and Aaron and all other prophets. They alone were prophets of the law, i. e. no law was promulgated by any other prophets.

Barnes: Exo 12:2

This month - Abib Exo 13:4. It was called "Nisan"by the later Hebrews, and nearly corresponds to our April. The Israelites are directed to take Abib henceforth as the beginning of the year; the year previously began with the month Tisri, when the harvest was gathered in; see Exo 23:16. The injunction touching Abib or Nisan referred only to religious rites; in other affairs they retained the old arrangement, even in the beginning of the Sabbatic year; see Lev 25:9.

Barnes: Exo 12:3

A lamb - The Hebrew word is general, meaning either a sheep or a goat - male or female - and of any age; the age and sex are therefore epecially defined in the following verse. The direction to select the lamb on the tenth day, the fourth day before it was offered, was intended to secure due care in the preparation for the great national festival. The custom certainly fell into desuetude at a later period, but probably not before the destruction of the temple.

Barnes: Exo 12:4

Tradition specifies ten as the least number; but the matter was probably left altogether to the discretion of the heads of families.

The last clause should be rendered: "each man, according to his eating, ye shall count for the lamb."

Barnes: Exo 12:5

Without blemish - This is in accordance with the general rule (margin reference): although in this case there is a special reason, since the lamb was in place of the firstborn male in each household. The restriction to the first year is unique, and refers apparently to the condition of perfect innocence in the antitype, the Lamb of God.

Barnes: Exo 12:6

Until the fourteenth day - It should be observed that the offering of our Lord on the self-same day is an important point in determining the typical character of the transaction. A remarkable passage in the Talmud says: "It was a famous and old opinion among the ancient Jews that the day of the new year which was the beginning of the Israelites’ deliverance out of Egypt should in future time be the beginning of the redemption by the Messiah."

In the evening - The Hebrew has between the two evenings. The meaning of the expression is disputed. The most probable explanation is that it includes the time from afternoon, or early eventide, until sunset. This accords with the ancient custom of the Hebrews, who killed the paschal lamb immediately after the offering of the daily sacrifice, which on the day of the Passover took place a little earlier than usual, between two and three p.m. This would allow about two hours and a half for slaying and preparing all the lambs. It is clear that they would not wait until sunset, at which time the evening meal would take place. The slaying of the lamb thus coincides exactly with the death of our Saviour, at the ninth hour of the day Mat 27:46.

Barnes: Exo 12:7

The upper door post - Or lintel, Exo 12:23. This direction was understood by the Hebrews to apply only to the first Passover: it was certainly not adopted in Palestine. The meaning of the sprinkling of blood is hardly open to question. It was a representation of the offering of the life, substituted for that of the firstborn in each house, as an expiatory and vicarious sacrifice.

Barnes: Exo 12:8

In that night - The night is thus clearly distinguished from the evening when the lamb was slain. It was slain before sunset, on the 14th, and eaten after sunset, the beginning of the 15th.

With fire - Among various reasons given for this injunction the most probable and satisfactory seems to be the special sanctity attached to fire from the first institution of sacrifice (compare Gen 4:4).

And unleavened bread - On account of the hasty departure, allowing no time for the process of leavening: but the meaning discerned by Paul, 1Co 5:7-8, and recognized by the Church in all ages, was assuredly implied, though not expressly declared in the original institution. Compare our Lord’ s words, Mat 16:6, Mat 16:12, as to the symbolism of leaven.

Bitter herbs - The word occurs only here and in Num 9:11, in reference to herbs. The symbolic reference to the previous sufferings of the Israelites is generally admitted.

Barnes: Exo 12:9

Raw - i. e. "half-cooked."

Sodden ... with water - It was probably more common to seethe meat than to roast meat; hence, the regrets expressed by the Israelites for the seething pots of Egypt.

The purtenance thereof - or its intestines. This verse directs that the lamb should be roasted and placed on the table whole. No bone was to be broken (see Exo 12:46, and margin reference). The bowels were taken out, washed and then replaced. The Talmud prescribes the form of the oven of earthenware, in which the lamb was roasted, open above and below with a grating for the fire. Lambs and sheep are roasted whole in Persia, nearly in the same manner.

This entire consumption of the lamb constitutes one marked difference between the Passover and all other sacrifices, in which either a part or the whole was burned, and thus offered directly to God. The whole substance of the sacrificed lamb was to enter into the substance of the people, the blood only excepted, which was sprinkled as a propitiatory and sacrificial offering. Another point of subordinate importance is noticed. The lamb was slain and the blood sprinkled by the head of each family: no separate priesthood as yet existed in Israel; its functions belonged from the beginning to the father of the family: when the priesthood was instituted the slaying of the lamb still devolved on the heads of families, though the blood was sprinkled on the altar by the priests; an act which essentially belonged to their office. The typical character of this part of the transaction is clear. Our Lord was offered and His blood shed as an expiatory and propitiatory sacrifice, but His whole Humanity is transfused spiritually and effectually into His Church, an effect which is at once symbolized and assured in holy communion, the Christian Passover.

Barnes: Exo 12:10

This was afterward a general law of sacrifices; at once preventing all possibility of profanity, and of superstitious abuse. The injunction is on both accounts justly applied by our Church to the eucharist.

Burn with fire - Not being consumed by man, it was thus offered, like other sacrifices Exo 12:8, to God.

Barnes: Exo 12:11

These instructions are understood by the Jews to apply only to the first Passover, when they belonged to the occasion. There is no trace of their observance at any later time. Each of the directions marks preparation for a journey; the long flowing robes are girded round the loins; shoes or sandals, not worn in the house or at meals, were fastened on the feet; and the traveler’ s staff was taken in hand.

The Lord’ s passover - The great and most significant name for the whole ordinance. The word Passover renders as nearly as possible the true meaning of the original, of which the primary sense is generally held to be "pass rapidly,"like a bird with outstretched wings, but it undoubtedly includes the idea of sparing Exo 12:13. See Isa 31:5, which combines the two great ideas involved in the word.

Barnes: Exo 12:12

I will pass through - A word wholly distinct from that which means "pass over."The "passing through"was in judgment, the "passing over"in mercy.

Against all the gods of Egypt - Compare the margin reference. In smiting the firstborn of all living beings, man and beast, God struck down the objects of Egyptian worship (compare Exo 12:5).

Barnes: Exo 12:14

A memorial - A commemorative and sacramental ordinance of perpetual obligation. As such, it has ever been observed by the Hebrews. By the Christian it is spiritually observed; its full significance is recognized, and all that it foreshadowed is realized, in the sacrament of holy communion.

Barnes: Exo 12:15

Cut off - The penalty inflicted on those who transgressed the command may be accounted for on the ground that it was an act of rebellion; but additional light is thrown upon it by the typical meaning assigned to leaven by our Lord, Mat 16:6.

Barnes: Exo 12:16

An holy convocation - An assembly called by proclamation for a religious solemnity. See Lev 23:2; Num 10:2-3. In the East the proclamation is made by the Muezzins from the minarets of the mosques.

Save that ... - In this the observance of the festival differed from the Sabbath, when the preparation of food was prohibited. The same word for "work"is used here and in the fourth commandment: it is very general, and includes all laborious occupation.

Barnes: Exo 12:19

Born in the land - A stranger or foreigner might be born in the land, but the word here used means "a native of the land,"belonging to the country by virtue of descent, that descent being reckoned from Abraham, to whom Canaan was promised as a perpetual inheritance.

Barnes: Exo 12:21

Draw out - i. e. draw the lamb from the fold and then take it to the house.

The passover - The word is here applied to the lamb; an important fact, marking the lamb as the sign and pledge of the exemption of the Israelites.

Barnes: Exo 12:22

A bunch of hyssop - The species here designated does not appear to be the plant now bearing the name. It would seem to have been an aromatic plant, common in Palestine and near Mount Sinai, with a long straight stalk and leaves well adapted for the purpose of sprinkling.

Bason - The rendering rests on good authority and gives a good sense: but the word means "threshold"in some other passages and in Egyptian, and is taken here in that sense by some versions. If that rendering be correct it would imply that the lamb was slain on the threshold.

None ... shall go out ... - There would be no safety outside the precincts protected by the blood of the lamb; a symbolism explained by the margin reference.

Barnes: Exo 12:27

It is the sacrifice of the Lord’ s passover - or This is the sacrifice of the Passover to Yahweh. The most formal and exact designation of the festival is thus given: but "the Passover"may mean either the act of God’ s mercy in sparing the Israelites, or the lamb which is offered in sacrifice: more probably the latter, as in Exo 12:21. This gives a clear sense to the expression "to Yahweh;"the Passover lamb was a sacrifice offered to Yahweh by His ordinance.

Poole: Exo 12:1

The lord spake had spoken , before the three days’ darkness, as may appear by comparing Exo 12:3,6 of this chapter with Exo 11:4 . And the mention of it was put off by him till this place, as well that he might not interrupt the history of all the plagues, as that he might give the whole institution of the passover together.

Poole: Exo 12:2

This month was the first month after the vernal equinox, called Abib , Exo 13:4 23:15 Deu 16:1 , and Nissan , Neh 2:1 Est 3:7 ; containing part of our March , and part of April .

The beginning Heb. the head ; which, I conceive, notes not so much the order, which is more plainly mentioned in the following words, as the eminency of it, that it shall be accounted the chief and principal of all months; as the sabbath hath been called by some the queen of days . And justly must they prefer this month before the rest, whether they looked back to their prodigious deliverance from Egypt therein, or forward to their spiritual redemption by Christ, and to the acceptable year of the Lord , Luk 4:19 ; for in this very month our Lord Jesus suffered, Joh 18:28 .

It shall be the first month: heretofore your first month for all affairs hath been Tisri , which in part answers to our September , and is the first month after the autumnal equinox; and so it shall be to you still as to civil affairs, as it appears from Exo 23:16 34:22 Lev 25:8-10 ; but as to sacred and ecclesiastical matters, this shall henceforth be your first month.

Poole: Exo 12:3

In the tenth day partly, that they might have the lamb ready for the sacrifice, and might not be distracted about procuring it when they should be going to use it; partly, that by the frequent contemplation of the lamb, as a sign appointed by God, they might have their faith strengthened as to their approaching deliverance, and afterwards might have their minds quickened to the more serious consideration of that great deliverance out of Egypt, and of that more glorious deliverance from hell by Christ the true Passover, which should be offered for them; partly, to teach the church in all ages how necessary a thing preparation is to the solemn duties and exercises of religion; and partly, to signify that Christ should be first set apart, and separated to the ministry, which was done three or four prophetical days, i.e. years, before his death, and afterwards offered: most of which reasons being perpetual, it may seem this usage was so too, and not for the first passover only.

They shall take to them into their houses, where the Jews tell us he was tied to the bed-post.

A lamb or kid , Exo 12:5 , for the same word signifies both, though a lamb was commonly used, and a kid only in case of the want of a lamb; and the Chaldee and LXX. do almost constantly translate the Hebrew word lamb . And Christ is seldom or never typified by a kid , but generally by a lamb , as he is called Joh 1:29 , partly for his innocency, meekness, patience, &c., but principally with respect to the paschal lamb, instead whereof he was in due time to be offered; whence he is called our Passover, 1Co 5:7 .

A lamb was to be disposed of to every house or family, according to its quantity, or the number of persons in it, as the next verse explains it. The several families are called

the houses of their fathers because they consist of those persons which come from one father or grandfather. The people were divided into tribes, the tribes were subdivided into families, and the families again into houses, which were like sprigs taken from the greater branches, and planted apart, and each of these had their several fathers, from whom they were denominated, as here they are.

Poole: Exo 12:4

Too little for the lamb i.e. for the eating of the whole lamb at one meal, according to the rule, Exo 12:8,10 ; if the persons be so few that they cannot eat it up without gluttony.

Take it or rather thus, word for word, And , or Then he (the master of that family) shall take also his neighbour next unto his house ; he shall take him and his family into society with himself; they shall join together.

To the number of the souls or persons , i.e. as the two families shall consist of more or fewer persons. I suppose the meaning is, that if his next neighbour’ s family were of itself sufficient for the eating of the whole lamb, that he should pass over that to the next small family, which being joined with his might make up a fit number, which, as the Hebrew doctors tell us, was ten, besides women and children.

According to his eating i.e. according to the proportion which he can or commonly doth eat. The meaning is this, The whole lamb being to be eaten at once, and a sufficient number being necessary to that end, and there being great variety in men’ s stomachs and meals, they were to give allowance for that, and to take either more or fewer persons, as their stomachs were better or worse.

Poole: Exo 12:5

Without blemish without any deformity or distemper of body. Heb. perfect . Of which see Lev 22:21 , &c.; Deu 15:21 17:1 . And this the very light of nature taught the heathens to observe in their sacrifices. This property was required both to typify Christ, a Lamb without spot or blemish, Heb 9:14 1Pe 1:19 , and to instruct us that all our services to God must be as perfect as possibly may be.

A male partly because that was better and more perfect than the female, whence a male is opposed to a corrupt thing, Mal 1:14 ; and partly to typify the man Christ Jesus.

Of the first year i.e. a year old, when it is in its rigour and perfection, and the fittest type of Christ. Most explain it thus, That it was not to be more than a year old, but it might be much less, seeing it might be offered to God any time after it was eight days old, Exo 22:30 Lev 22:27 . But though it was then fit to be offered to God, it was not very fit to be eaten by men. And the Hebrew phrase, the son of a year , seems to require a year’ s age, as Saul is called the son of one year , 1Sa 13:1 , when he had reigned one whole year. And it is remarkable, that he doth not say the son of this or that year, which might agree to one brought forth that year, though it was much younger than a year, but the son of a year , without any restrictive article.

Or from the goats Heb. and from the goats : if you want a lamb, you shall take a kid of or from the goats. But the particle and is here well rendered or, as it is used Gen 13:8 Exo 21:17 , compared with Mat 15:4 Psa 8:4 , compared with Heb 2:6 .

Poole: Exo 12:6

Ye shall keep it up separate it from the rest of the flock, and keep it in a safe place; the reasons of which, Exo 12:3 .

The whole assembly or rather, every assembly , to wit, every such society as meet together for eating of the lamb. And the assembly is said to kill it, because one person did it in their name, and by their appointment; in which manner, and upon which reason, the whole congregation is said to stone a man, Lev 24:14,16 Nu 15:35 Deu 22:21 . It is probable it was killed by the master of the family, who was a priest in his own family, &c.

In the evening Heb. between the evenings , or the two evenings , i.e. between the beginning and end of the evening. The evening is one third part of the day, and one of the appointed and usual times of devotion, as appears from Psa 55:17 Dan 6:10 ; and it begun at their ninth or our third hour, as may be gathered from Act 3:1 ; for then the sun began more sensibly to decline, whence that time is fitly called by the Jews the first evening , and that was the time of the evening sacrifice; the second evening was when the sun was setting or set. Between these it was to be killed. This had a respect both to the time of the world’ s age when Christ came, which was its evening, or declining time, or end , Heb 1:2 9:26 1Pe 1:20 ; and the time of the day in which Christ our Passover was killed, Mat 27:46-50 Mar 15:25,33,34 .

Poole: Exo 12:7

This was afterwards restrained to the priests, but at this time it was allowed to the masters of families, as their present circumstances required.

They shall strike it with a bunch of hyssop, Exo 12:22 , as a badge of distinction between their houses and the Egyptians; not to direct the destroying angel where they were, who could as well discern the houses as the blood in the night, but to direct their thoughts to Christ, whose blood was hereby evidently typified, by whose merits and mediation they obtained this preservation and deliverance from Egypt, as well as their great deliverance from hell.

Poole: Exo 12:8

In that night i.e. the night following the fourteenth, and beginning the fifteenth day. The lamb was killed upon the fourteenth day, in the evening or close thereof, but it was eaten upon the fifteenth day, to wit, in the beginning of it; whence the passover is said to be offered sometimes upon the fourteenth, and sometimes upon the fifteenth day, which may serve for the reconciliation of some seemingly contrary scriptures.

Roast with fire partly for expedition, Exo 12:11 ; and principally to be a type of the Lamb of God, Christ, and of the sharp and dreadful pains which he suffered, not only from men, but from God too, and from the fire of his sore displeasure against sinners, whose place and person Christ sustained in his sufferings.

Unleavened bread partly, as a monument of their speedy departure out of Egypt, which gave them not time to leaven their bread, Exo 12:34 , which is the reason alleged for it, Deu 16:3 ; partly, to teach us how men should be qualified that come to the sacrament, they should be purged from error, and pride, and malice, and hypocrisy, which are called and compared to leaven, Mat 16:6,11 Lu 12:1 1Co 5:8 ; and partly, to signify the singular purity of Christ from all kind of spiritual leaven.

And with bitter herbs both to remind them of their hard service and bitter usage in Egypt, Exo 1:14 , from which God delivered them, Deu 16:3 ; and to prefigure the further crosses and troubles which they were to expect between their going out of Egypt and coming to Canaan. Or, with bitternesses , i.e. with great bitterness, or with grief of heart, that together with faith in God and in Christ, and hope and joy for their approaching deliverance, they might exercise bitter and hearty repentance for their idolatries, and other sinful practices whereof they were guilty in Egypt. And this instructs us as well as them of the absolute necessity of true and bitter repentance in all those that would profitably feed upon Christ our Passover.

Poole: Exo 12:9

Eat not of it raw i.e. not thoroughly roasted, for such we also say is raw and so the Hebrew word na is understood by the Jewish and other doctors. It signified that Christ should suffer, as well as save, to the uttermost, all that was done for our sins.

The purtenance Heb. the inwards , which were to be taken and washed, and then to be roasted together with the rest. So do here except the fat, and caul, and kidneys which were reserved by God for himself, 2Ch 35:12,4 . But that exception was not made till after this time, and it seems not certain that that exception extended to the paschal lamb. These and the heads and legs are here mentioned, not to exclude other parts, but because they are not commonly roasted; but God would have the whole lamb roasted and eaten, to signify that we must have either nothing of Christ, or the whole Christ, and all his benefits, hist Spirit to sanctify and rule us, as well as his blood to save us.

Poole: Exo 12:10

That which either was not usually eaten, or was more than all of you could conveniently eat,

ye shall burn with fire to prevent either,

1. The superstitious use of the relics of that lamb by the Israelites, who thereby had received a greater benefit than they did afterwards by the brazen serpent, which upon that account they worshipped; or,

2. The profane abuse of that which had been consecrated to God’ s service. Compare Exo 29:34 .

Poole: Exo 12:11

Thus shall ye eat it to wit, for this time, because their circumstances required it, that they being suddenly to take a great journey, might be in a traveller’ s habit. But that these, and some other circumstances now enjoined and used, were only temporary, and not perpetual nor obligatory, sufficiently appears from the practice not only of the Jews in following ages, but also of Christ and of his apostles. And in like manner there are some institutions in the New Testament which did only oblige that age, and not all that follow them, as Act 15:28,29 .

With your loins girded like travellers and persons undertaking some difficult service; for such used to gird up their garments, which in those parts were long and troublesome. See 2Ki 4:29 9:1 Luk 12:35 .

Shoes on your feet a badge,

1. Of their readiness for their journey, Isa 5:27 Act 12:8 .

2. Of their freedom; for slaves, such as the Israelites now were in Egypt, used to go barefooted.

3. Of joy, as on the contrary going barefoot was a badge of mourning, 2Sa 15:30 . Your staff in your hand like persons upon the point of departing, which was a very comfortable circumstance.

In haste for so the word signifies, Deu 16:3 Isa 52:12 . It is the Lord’ s passover: this lamb, or your eating of it, is the Lord’ s passover, i.e. it is a sign of God’ s passing over you and your houses, when he comes to destroy the Egyptians on every side of you, Exo 12:13,23 . It is a metonomy usual in sacramental speeches, as Gen 17:10 Mat 26:26-28 .

Poole: Exo 12:12

I will execute judgment either,

1. By exposing them to shame and contempt, as vain and impotent gods that could not save their worshippers. But that appeared before. Or,

2. By destroying those beasts which they worshipped; and it is not unlikely but those particular beasts, which were their chief idols, as Apis, Mnevis, &c., were first-born, and therefore perished in this plague. Or,

3. By over-throwing their idols, as he afterwards did Dagon. And so some Hebrew writer tells us, that this very night all their idols were broken and thrown down. And there are some footsteps hereof even in heathen authors; of whom some tell us that most of the temples of Egypt at one time fell down by an earthquake; and others affirm, that the Egyptian gods, for fear of one Typho, (by whom it is apparent they meant Moses,) did hide themselves for a season, &c.

Poole: Exo 12:13

A token both to you, as he now said, a sign and a pledge to confirm your faith in the expectation of the promised deliverance; and to the angel, that he may know and pass over your houses, as the following words intimate. See Poole on "Exo 12:7" . This is spoken of God after the manner of men; the sense is, If I find that you keep the condition which I require, you may expect the privilege which I have promised you; otherwise not.

Poole: Exo 12:14

For a memorial or monument, both of this deliverance from Egypt, and moreover of your redemption by Christ, of which that is a type, as even the ancient Jews understood it, who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from Egypt, to wit, upon the fifteenth day of the month of Nisan. Upon which day our blessed Lord was crucified for the redemption of his people. You shall observe it for a solemn feast or festival time.

For ever i.e. so long as your state and church continues, or till the coming of the Messias. This word doth not always signify eternity, but any long time, as Pro 29:14 Dan 3:9 , and oft elsewhere.

Poole: Exo 12:15

Seven days besides and after the day of eating the passover, which was a distinct feast, and no part of the feast of unleavened bread,

shall ye eat unleavened bread to remind them of their departure out of Egypt, which was so sudden that they had not leisure to leaven their dough. See Poole on "Exo 12:8" .

That soul shall be cut off either by excommunication, or by death to be inflicted by the magistrate, and, in case of his neglect, by God himself. Nor let any one think that this was too severe a punishment for what may seem no great offence. For this was indeed a very great crime, being a manifest contempt of God, and a rebellion against God’ s authority and express command, which surely deserves as severe a punishment as is inflicted upon rebels against their prince, especially considering that the Israelites were the people and subjects of God in a peculiar manner. It was also a tacit renunciation of their religion, and of the covenant of God with them, and of their interest both in that past deliverance out of Egypt, and in the future deliverance by the Messias. See Poole on "Gen 17:14 .

Poole: Exo 12:16

An holy convocation a solemn day for the people to assemble together, and to attend upon the public worship and service of God in hearing his word, prayers, praises, and sacrifices.

And in the seventh day because then Pharaoh and his host were drowned in the sea. As on the first day the first-born were killed; so their deliverance was begun on the first, and completed on the seventh day, and therefore those days deserved a special character of honour. And indeed that there were seven days between those two miracles, the Jews unanimously affirm, and it seems probable from the account of their journeys.

No manner of work i.e. of servile work, Lev 23:7 .

Save that which every man must eat: herein, as many think, these days were inferior to the sabbath, in which that was forbidden. But of this See Poole on "Exo 16:23" . See Poole on Exo 35:3.

Poole: Exo 12:17

Your armies so called, not from their military force or courage, but from their numbers, and the order and manner in which they came forth. See Exo 13:18 .

Poole: Exo 12:18

Until the one and twentieth day inclusively. For otherwise they were obliged to eat unleavened bread eight days, viz. on the day of the passover, Exo 12:8 , and seven days after, which is strictly and properly called the feast of unleavened bread, because in them they were tied to that ceremony only, except the two days of a holy convocation.

Poole: Exo 12:19

A stranger to wit, a proselyte; for strangers unconverted to the Jewish religion were not obliged nor admitted to the celebration of the passover or feast of unleavened bread. Though I see no inconvenience, if all strangers, though heathens, were forbidden to have or use any unleavened bread at that time, lest the Jews who conversed with them might be tempted to desire or partake of it with them.

In the land to wit, of Canaan, which I have promised to you, and to which I am now leading you, which was so well known to all of them, that it was needless to express it in this place.

Poole: Exo 12:22

A bunch of hyssop so the Hebrew word is rightly rendered, as appears from Heb 9:19 .

The door of his house i.e. of the house wherein he did eat the passover, which ofttimes was his neighbour’ s house: see Exo 12:4 .

Until the morning till the beginning of the morning after midnight, and after the slaughter of the Egyptians’ first-born; which may reconcile those scriptures that seem to contradict one another, while some affirm they went out of Egypt by night, and others by day, for they went out in the morning very early when it was yet dark , as it is expressed in a like case, Joh 20:1 .

Poole: Exo 12:23

Will not suffer Heb. not give him license or commission.

The destroyer i.e. the destroying angel, which whether it were a good or bad angel is not agreed, nor is it necessary to determine.

Poole: Exo 12:24

This thing viz. the substance of the thing, the passover and feast of unleavened bread, though not all the rites and ceremonies, whereof divers were peculiar to the first time.

Poole: Exo 12:25

To the land viz. of Canaan, as Exo 12:19 . For in the wilderness they kept this feast but once, and that by God’ s particular direction, Num 9:2 .

Poole: Exo 12:26

Or, part of Divine worship. God expects this even from the Jewish children, and much more from Christian men, that they should inquire and understand what is said or done in the public worship or service of God, and therefore not to rest in dumb signs, whereof they neither inquire nor know the meaning, or in the service of God in a language which they understand not.

Poole: Exo 12:27

The passover was both a sacrifice, as it was offered to God, as it appears from Exo 23:18 34:25 Num 9:7,13 De 16:2,5 ; and because there was in it the shedding and sprinkling of blood, wherein the essence of a sacrifice consists, 2Ch 30:16 35:11,13 ; and also a sacrament, as it was received and eaten by men. The people bowed the head, in token of their thankful acknowledgment of God’ s favours, and of their cheerful submission to God’ s command and ordinance. See 2Ch 29:30 .

Poole: Exo 12:28

They killed and did eat the paschal lamb in such manner as God prescribed.

Haydock: Exo 12:1

Said, some time before. Moses mentions all the plagues together. (Menochius)

Haydock: Exo 12:2

Year, sacred or ecclesiastical, which is most commonly used in Scripture. The civil year commenced with Tisri, in September, and regulated the jubilee, contracts, &c. (Lapide) ---

January was the first month to determine the age of trees, and August to decide when cattle became liable to be tithed. (Chap. xxii. 29; Leviticus xix. 23.) (Calmet) ---

Before the captivity, the months were not styled Nisan, &c., but abib, (chap xiii. 5,) the first.... Bul the 11th, (1 Kings vi.), &c. Sa.

Haydock: Exo 12:3

Children; a word which has been dropped in the printed Hebrew and in the Chaldean, which has been assimilated to it, though found still in some manuscripts and in the Samaritan, Septuagint, Syriac and Arabic versions. (Kennicott) ---

Day. This regarded only the present occasion. (Jonathan) ---

The Jews no longer eat the paschal lamb, as they are banished from Chanaan. (Calmet) ---

Man, who has a family sufficient to eat a lamb; Hebrew se, which means also a kid, (as either was lawful, ver. 13,) and perhaps also a calf, Deuteronomy xvi. 2.

Haydock: Exo 12:4

Less. Moses does not specify the number. But in never comprised fewer than ten, nor more than twenty, in which number Menoch does not think women or children are comprised. The Jews satisfied the inquiry of Cestius, concerning the multitude which might be assembled at the paschal solemnity, by allowing ten for every victim; and finding that 250,600 victims had been sacrificed in the space of two hours, they concluded 2,700,000 people were collected at Jerusalem. (Josephus, Jewish Wars vii. 16.)

Haydock: Exo 12:5

Lamb. Hebrew se, which denotes the young of either sheep or goats. (Kimchi.) He who had not a lamb, was to sacrifice a kid. (Theodoret) ---

A kid. The Phase might be performed, either with a lamb or with a kid; and all the same rites and ceremonies were to be used with the one as with the other. (Challoner) ---

Many have asserted, that both were to be sacrificed. But custom decides against them. All was to be perfect, Momim, as even the pagans required; (Grotius) and God (Leviticus xxii. 22,) orders the victims in general must have no fault. The Egyptians rejected them, if they were even spotted, or twins. ---

A male, as all holocausts were to be. Pagans gave the preference to females. (Calmet) ---

One year, not older, though it would do if above eight days old. (Menochius) ---

The paschal lamb prefigured Jesus Christ, who has redeemed us by his death, being holy, set apart, and condescending to feed us with his sacred person, in the blessed Eucharist. Here we eat the lamb without breaking a bone, though we take the whole victim. (John xix. 36; 1 Corinthians v. 7.) (Calmet) ---

To fulfil this figure, Christ substituted his own body, and, making his apostles priests, ordered them to continue this sacrifice for ever. He came to Jerusalem on the 10th day of Nisan, on Sunday. He gave himself to his disciples on the evening of the 14th, and died at noon on the 15th. The unleavened bread, and the cup, (Luke xxii. 17,) clearly denoted the blessed Sacrament, which was ordered to be eaten in the house or church of God. (St. Cyprian, Unit.) See St. Gregory, hom. 22, in Evang.; Tertullian, contra Marc. iv, "The bread he made his own body." If, therefore, the truth must surpass the figure, surely the blessed Sacrament must be more than bread and wine; otherwise it would yield in excellence and signification to the paschal lamb. (Worthington)

Haydock: Exo 12:6

Sacrifice, not simply kill, as the Protestants would have it. (Worthington) ---

Evening. Hebrew, "between the two evenings," or "suns," according to the Chaldean, alluding to the sun when it declines and when it sets, including about the space of two hours. This time belonged to the evening of the 14th [of Nisan], at which time the lamb was to be sacrificed, though it was to be eaten in the night, which pertained to the 15th. (Menochius) ---

The Jews began the day at sun-set, and some began the first evening soon after mid-day. (Matthew xiv. 15, and seq.[following]) (Calmet)

Haydock: Exo 12:7

Houses. Those who joined their neighbours to eat the paschal lamb, were therefore to continue with them that night, if they would escape destruction, ver. 23. (Menochius)

Haydock: Exo 12:8

Unleavened, in testimony of innocence, 1 Corinthians v. 7. The priests of Jupiter did the like. (Servius) ---

Lettuce, or some "bitter herbs," Hebrew and Septuagint. The Jews allow of five sorts.

Haydock: Exo 12:9

Raw. Some nations delighted in raw flesh, in the feasts of Bacchus, who hence received the title of Omadios. (Porphyrius, de Abstin. 3.) The Hebrew term na occurs no where else, and may perhaps signify half-roasted or boiled, semicoctum. It cannot be inferred from this prohibition, that the Hebrews commonly lived on such food. ---

In water, as the other victims usually were. (1 Kings ii. 13; 2 Paralipomenon xxxv. 13.) ---

You shall eat, is not in the original, nor in the Septuagint. We may supply it, however, or "you shall roast all, head," &c., but in eating, you shall avoid breaking any bone, as the Septuagint and Syriac express it, (ver. 10,) and as we read, ver. 46, and Numbers ix. 12. These were to be burnt, that they might not be profaned. (Calmet)

Haydock: Exo 12:11

Haste, as all the aforesaid prescriptions intimate. (Menochius) ---

Many of them regarded only this occasion, and were not required afterwards. ---

Phase, which the Chaldean writes Pascha, signifies the passing over (Calmet) of the destroying angel, when he spared those houses only which were marked with blood, to insinuate the necessity of faith in Christ's death. Some have derived the word from the Greek Pascho, "to suffer," on account of the similarity of sound. (Haydock)

Haydock: Exo 12:12

First-born, often denotes the most beloved; or, when spoken of those under oppression, the most miserable. (Isaias xiv. 30; Psalm lxxxvii. 27.) Moses observes, (ver. 30,) that every house had one dead, which would not probably be true of the first-born, taken in a literal sense; but where there was no child, there the most dear and honourable person was cut off, Habacuc iii. 13, 14. ---

Gods, idols, whose statues some assert were overthrown (St. Jerome, ep. ad Fabiol.; Eusebius, præp. ix. ultra[last]); or sacred animals, which were adored by the Egyptians; (Origen) or the word may imply that the princes and judges of the land would be mostly destroyed. (Calmet) ---

Forbes observes, that by the destruction of the first-born, all the proper sacrifices, and priests of Egypt, were destroyed.

Haydock: Exo 12:14

This day. The Jews assert, that as their fathers were delivered out of Egypt on the 15th of Nisan, so Israel will be redeemed on that day by the Messias; which has been literally verified in Jesus Christ. ---

Everlasting. This is what will be done with respect to our Christian passover, (Calmet) of which the Jewish was a figure, designed to subsist as long as their republic. (Menochius)

Haydock: Exo 12:15

Perish, either by sudden death, or by forfeiting all the prerogatives of God's people; (ver. 19) or, his offense shall be deemed mortal. See Genesis xvii. 14. The punishment of Kerith, separation, among the Jews, bore some resemblance to our excommunication. These menaces presuppose, that the law is possible, and that the land of Chanaan be in the possession of the Jews. Thus, the people who were not circumcised during the 40 years' sojournment in the desert, were not liable to this punishment of separation, as they knew not when the cloud would move, and they would have to march.

Haydock: Exo 12:16

Eating. On the sabbath, meat was not even to be prepared, chap. xvi. 23. During the five intermediate days, any work might be done.

Haydock: Exo 12:17

Bread. Hebrew matsoth. But the Samaritan and Septuagint read Motsue, precept, or ordinance. (Calmet)

Haydock: Exo 12:18

Unleavened bread. By this it appears, that our Saviour made use of unleavened bread, in the institution of the blessed Sacrament, which was on the evening of the paschal solemnity, at which time there was no unleavened bread to be found in Israel.

Haydock: Exo 12:19

Stranger. Hebrew ger, signifies also a proselyte. (Menochius) See ver. 43. ---

Only those men who had been circumcised were allowed to eat the Phase. Women, belonging to the Hebrews, might partake of it. The unclean were excluded. (Calmet)

Haydock: Exo 12:22

Hyssop; Hebrew ezob: which some translate rosemary. (Menochius) ---

Sprinkle, &c. This sprinkling the doors of the Israelites with the blood of the paschal lamb, in order to their being delivered from the sword of the destroying angel, was a lively figure of our redemption by the blood of Christ. (Challoner) ---

St. Jerome, in Isaias lxvi, says the doors were to be sprinkled in the form of a cross.

Haydock: Exo 12:24

Children; twelve years old, Luke ii. 42. (Menochius) ---

Ever. Samaritan adds, "in this month."

Haydock: Exo 12:27

Victim, sacrificed upon the altar, in honour of the passage, &c. It was a true "sacrifice of propitiation," as the Arabic translates, and of thanksgiving. (Calmet)

Gill: Exo 12:1

And the Lord spake unto Moses and Aaron in the land of Egypt,.... Before they and the children of Israel came out of it, before the slaying of the firstborn, yea, before Moses came from the presence of Pharaoh, and had given him notice of it; and it is very probable even before the three days darkness, seeing it seems necessary it should be four days before the passover, since on the tenth day the lamb was to be taken, and on the fourteenth slain, Exo 12:3 and by what follows it looks as if it was at the beginning or first day of the month, and so the words may be rendered, "the Lord had spoke" ^y; and the following account is deferred to this place, that there might be no interruption of the history of the plagues, and that the passover, with all its rites and ceremonies, both at the first institution and observance of it, and in later times, might be laid together.

Gill: Exo 12:2

This month shall be unto you the beginning of months,.... Not only the first, as after expressed, but the chief and principal of them, now famous for their coming out of Egypt in it, and would be more so for the sufferings and death of the Messiah, and redemption by him from sin, Satan, and the world, law, hell, and death, for he suffered at the time of the passover. This month was called Abib, Exo 13:4, which signifies an ear of corn, and at this time we find that the barley was in ear, Exo 9:31 which clearly shows in what month the above things were transacted; afterwards it was called Nisan, which seems to be the Chaldean name for it, Neh 2:1, it shall be the first month of the year to you; which before was the seventh; while the Israelites were in Egypt they observed the same beginning of the year and course of months as the Egyptians, as Josephus ^z intimates; and with the Egyptians, the month Thot was the first month, which answered to Tisri with the Jews, and both to our September, or a part of it, so that the beginning of the year was then in the autumnal equinox, at which season it is thought the world was created; but now to the Israelites it was changed unto the vernal equinox, for this month of Abib or Nisan answers to part of our March and part of April; though indeed both beginnings of the year were observed by them, the one on ecclesiastic, the other on civil accounts; or, as Josephus ^a expresses it, the month of Nisan was the beginning with respect to things divine, but in buying and selling, and such like things, the ancient order was observed; and so the Targum of Jonathan here paraphrases it,"from hence ye shall begin to reckon the feasts, the times, and the revolutions.''Indeed the Jews had four beginnings of the year according to their Misnah ^b; the first of Nisan (or March) was the beginning of the year for kings and for festivals; the first of Elul (or August) for the tithing of cattle; the first of Tisri (or September) for the sabbatical years, jubilees, and planting of trees and herbs; and the first of Shebet (or January) for the tithing the fruit of trees.

Gill: Exo 12:3

Speak ye unto all the congregation of Israel,.... That is, to the elders of the people, and heads of families; unless we can suppose that they had been gradually gathered, and were now gathered together in a body by the direction of Moses, by whom they were assured that their departure was at hand; and the rather it may be thought that so it was, since the following order concerned the whole and every individual:

saying, in the tenth day of this month; the month Abib or Nisan, which shows that this direction must be given before that day, and so very probably on the first of the month, as before observed:

they shall take to them every man a lamb; not every individual person, but every master of a family, or head of an house, as follows:

according to the house of their fathers, a lamb for an house; if large enough to eat up a whole lamb, otherwise they were to do as next directed: the Targum of Jonathan suggests, that this direction of taking a lamb to them on the tenth day of the month was only for this time, and not for following ages; and so the Jewish doctors ^c commonly understand it as being peculiar to the passover in Egypt, and not in later times; for they ^d say,"what difference is there between the passover in Egypt, and the passover in later ages? the passover in Egypt was taken within the tenth day, and was obliged to sprinkling with a bunch of hyssop upon the lintel, and upon the two side posts, and was eaten with haste in one night, but the passover in later ages was kept all the seven days.''The ground and reason of this special direction for taking up a lamb on the tenth day was, that they might have a lamb ready; and that through the multiplicity of business, and the hurry they would be in at their departure, they might not forget it, and neglect it; and that they might have time enough to examine whether it had all the prerequisites and qualifications that were necessary; and that while they had it in view, they might be led to meditate upon, and talk of, expect and firmly believe their deliverance; yea, that their faith might be directed to a far greater deliverance by the Messiah, which this was only typical of, Heb 11:28 but some of these reasons would hold good in later times, and it seems by some circumstances that this rule was attended to.

Gill: Exo 12:4

And if the household be too little for the lamb,.... That they cannot eat it up at once:

let him and his neighbour next unto his house take it according to the number of the souls; which Josephus ^e says were never fewer than ten, and were often twenty, but no man might feast alone; with which agrees the Jewish canon ^f,"they do not kill the passover lamb for a single person, nor even for a society consisting of one hundred, that cannot eat the quantity of an olive:"

every man according to his eating shall make your count for the lamb: that is, a man must reckon up how many he has in his own house to eat of the lamb, and what their appetites be, by which he will he able to judge whether he can dispense with a lamb himself, or whether he must take in some of his neighbours, and how many, so as to eat up the whole lamb, for, for such persons the lamb was to be slain. The rule is,"if a man slays it for those that do not eat of it, or for those that are not counted, for the uncircumcised, and the unclean, it was wrong, and not allowed of ^g.''The taking in his neighbours may respect the call of the Gentiles to partake of Christ with the Jews, see Eph 3:5.

Gill: Exo 12:5

Your lamb shall be without blemish,.... Without any spot or defect in it. Maimonides ^h reckons no less than fifty blemishes in a creature, anyone of which makes it unfit for sacrifice, see Lev 21:21. This lamb was a type of Christ, who is therefore said to be our passover sacrificed for us, 1Co 5:7 comparable to a lamb for his innocence and harmlessness, for his meekness, humility, and patience, for usefulness both for food and raiment, as well as for being fit for sacrifice; and who is a lamb without spot and blemish, either of original sin, or actual transgression, holy in his nature, harmless in his life:

a male of the first year; anyone within that time, but not beyond it; denoting the strength and vigour of Christ, in the flower of his age, his short continuance among men, and his being tender and savoury food for the faith of his people:

ye shall take it out from the sheep, or from the goats; it might be either a lamb, or a kid of the goats; for the most part, or generally, it was a lamb that was taken; so the Jewish canon runs ⁱ,"he that says to his servant, go and slay for me the passover, if he slays a kid he may eat it; if he slays a lamb he may eat of it; if he slays a kid and a lamb, he may eat of the first.''The goat being of an ill smell may denote Christ being made sin, and a sin offering for his people; and the taking of a lamb from these may signify the choice of Christ from among the people in the council and covenant of God; the preordination of him to be the lamb slain from the foundation of the world; the preservation of him from the infection of sin in his incarnation, and the separation of him from sinners in his conversation.

Gill: Exo 12:6

And ye shall keep it up until the fourteenth day of the same month,.... In their houses; this may denote the preservation of Christ in his infancy, and to the appointed time of his sufferings and death; and it is remarkable, that on this very day, the tenth of Nisan, four days before the passover, and so as many days before his sufferings and death, he made his entry into Jerusalem, near to which he was to be offered up, Joh 12:1,

and the whole assembly of the congregation shall kill it in the evening; that is, of the fourteenth of Nisan; not between the two suns, as the Targum of Jonathan, between the sun setting and the sun rising; nor between the setting of the sun, and the entire disappearance of its rays of light reflecting in the air and clouds after it, as Aben Ezra; so it is said in the Talmud ^k, after the sun is set, all the time that the face of the east is red; others say as long as a man can walk half a mile after sun setting; and others, the twinkling of an eye; but "between the two evening's" ^l, as it may be rendered; which respects that space of time after the sun begins to decline, and the entire setting of it; when the sun begins to decline, as it does after noon, that is the first evening, and when it is set, that is the second; and the middle space between the one and the other is about the nineth hour of the day, according to the Jewish computation, and, with us, about three o'clock in the afternoon, about which time the passover used to be killed; for they say ^m,"the daily sacrifice was slain at eight and a half, and offered at the nineth; but on the evening of the passover it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath; and if the evening of the passover happened to be on the evening of the sabbath, it was slain at six and a half, and offered up at seven and a half, and after that the passover;''which was done, that there might be time before the last evening for the slaying of the passover lamb. Josephus ⁿ says, at the passover they slew the sacrifice from the nineth hour to the eleventh; See Gill on Mat 26:17, and it being at the nineth hour that our Lord was crucified, the agreement between him and the paschal lamb in this circumstance very manifestly appears, Mat 27:46 though it may also in general denote Christ's appearing in the last days, in the end of the world, to put away sin by the sacrifice of himself: the slaying of the paschal lamb is ascribed to the "whole assembly of the congregation", because it was to be slain by their order, and in their name, for their use, and they present; and thus the crucifixion of Christ, his sufferings and death, are attributed to the men of Israel, and all the house of Israel, Act 2:22.

Gill: Exo 12:7

And they shall take of the blood,.... Of the lamb, being received into a basin, Exo 12:22,

and strike it on the two side posts; with a bunch of hyssop dipped into it:

and on the upper doorpost of the houses, wherein they shall eat it; but not on the posts of those houses, the inhabitants of which joined with their neighbours in eating it; though Levi Ben Gersom thinks they were sprinkled as the rest; but to what purpose, when there were no Israelites, and no firstborn in them? the two side posts were the posts of a folding door, on which the two folds were hung, and the upper doorpost is what is afterwards called the lintel, Exo 12:23 and has its name in Hebrew from looking out; for, as Aben Ezra says, there was a window over the door, as is the custom throughout the whole country of the Ishmaelites or Arabians; and so Schindler says ^o, which perhaps he took from him, that the word signifies either a lintel, or a little window over the door, through which it might be seen who called or knocked at the door; and adds, in Egypt, as now in Arabia, there were windows over the doors of houses. The sprinkling the blood of the paschal lamb was typical of the sprinkling of the blood of Christ upon the hearts and consciences of his people, and of their peace, safety, and security by it from the wrath of God, and the vengeance of divine justice; of the further use of this rite, see Exo 12:22, Aben Ezra mentions it as the opinion of some, that the sprinkling of the blood on those places was to show that they slew the abomination of the Egyptians openly; but he himself gives a much better reason for this rite, namely, that it was to be a propitiation for everyone that ate in the house, and was a sign to the destroyer, that he might look upon it in like manner, as it is said Eze 9:4, "set a mark, &c." this seems to be peculiar to the passover in Egypt, and was not used in later times.

Gill: Exo 12:8

And they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of the fifteenth day, which being observed, will serve to reconcile some passages relating to this ordinance. The lamb was to be roasted, not only because its flesh thereby would be more palatable and savoury, but because soonest dressed that way, their present circumstances requiring haste; but chiefly to denote the sufferings of Christ, the antitype of it, when he endured the wrath of God, poured out as fire upon him; and also to show, that he is to be fed upon by faith, which works by love, or to be received with hearts inflamed with love to him:

and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Exo 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, 1Co 5:7,

and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says ^p, is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Son 2:9. Wild endive; of which Pliny says ^q, there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah ^r and Maimonides ^s, there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators ^t said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zec 12:10.

Gill: Exo 12:9

Eat not of it raw,.... Not roasted enough; and so Jarchi says, that what is not sufficiently roasted, or is not thoroughly and down roasted, is in the Arabic language called נא ^u, the word here used; and so Maimonides ^w says it signifies flesh, on which the fire begins to operate, and is roasted a little, but not enough for eating. And indeed there seems to be no necessity of a prohibition of eating the flesh quite raw: some ^x derive the word from a root which signifies to break, and suppose that this rule forbids the breaking or cutting it in pieces; that as it was to be roasted whole, and not a bone of it to be broken, so it was to be brought to table whole, and the whole to be eaten; but then it could not be eaten without being cut to pieces. Abarbinel ^y takes the word in the usual signification of it, "now", as if the sense was, ye shall not eat of it now, not before the evening of the fourteenth day; but whereas Moses had told them, Exo 12:6, that the lamb was to be kept up until the fourteenth day, it was needless to tell them that they should not eat it now or immediately; the first sense is best, and this shows that Christ, the antitype of this lamb, is not to be eaten in a carnal but spiritual manner, of which our Lord treats in Joh 6:31, nor sodden at all with water; the Targum of Jonathan is,"neither boiled in wine, nor in oil, nor in other liquor, nor boiled in water.''This, with respect to the antitype, shows, that Christ is not to be received in a cold lukewarm manner, and with indifference; and that nothing is to be mixed, added, and joined unto him, but he alone is to be regarded in the business of our acceptance, justification, and salvation:

but roast with fire; for the reasons before given: the manner of roasting it, according to the Jewish canons ^z, was this, they bring a spit made of the wood of pomegranate, and thrust it into its mouth quite through it, and put the thighs and entrails within it; they do not roast the passover lamb on an iron spit, nor on an iron grate. Maimonides ^a is a little more particular and exact in his account; to the question, how do they roast it? he replies,"they transfix it through the middle of the mouth to its posteriors, with a wooden spit, and they hang it in the midst of a furnace, and the fire below:''so that it was not turned upon a spit, according to our manner of roasting, but was suspended on a hook, and roasted by the fire underneath, and so was a more exact figure of Christ suspended on the cross, and enduring the fire of divine wrath. And Justin Martyr ^b is still more particular, who was by birth a Samaritan, and was well versed in Jewish affairs; he, even in conversing with Trypho the Jew, who could have contradicted him had he said what was wrong, says, the lamb was roasted in the form of a cross; one spit, he says, went through from the lower parts to the head, and again another across the shoulders, to which the hands (or rather the legs) of the lamb were fastened and hung; and so was a very lively emblem of Christ crucified:

his head, with his legs, and with the purtenance thereof; or with its inwards ^c, these were all to be roasted together, the whole lamb with all that belonged to it, with which the above canon of the Jews agrees.

Gill: Exo 12:10

And ye shall let nothing of it remain until the morning,.... It was to be all ate up; a whole Christ is to be received and fed upon by faith; Christ in both his natures, divine and human, united in his person, in all his offices of prophet, priest, and King, and with all the benefits and blessings of his grace, and which come by his blood, righteousness, and sacrifice:

and that which remaineth of it until the morning, ye shall burn with fire: what of the flesh which remaineth not ate, and what of it that could not be eaten, as the bones, which were not broken, and the nerves and sinews, which might not be eaten; and so runs the Jewish canon ^d,"the bones, and the sinews, and what remains, they shall burn on the sixteenth day; and if the sixteenth happens on the sabbath, they shall burn on the seventeenth.''The reason of this law was, that what was left might not be converted to common or superstitious uses, as also that the Israelites might not be burdened with it in their journey, nor the Egyptians have an opportunity of treating it with contempt.

Gill: Exo 12:11

And thus shall ye eat it,.... After the following manner, in the habit and posture described: the Targum of Jonathan adds,"at this time, and not in ages following;''for these rites were peculiar to the passover in Egypt, and not to be observed in later times:

with your loins girded; that is, with their garments girt about their loins, for the better convenience in travelling; for in those countries they wore long loose garments, which reached to their feet, and unless girt up, were a great hinderance in walking; and may denote the saints being girt with the girdle of truth, and their readiness and fitness to perform every good work:

your shoes on your feet; which used to be put off at feasts, in order to have their feet washed, which was frequently done at such times, as we learn from many instances in Scripture, which could not be done unless the shoes were off, Gen 18:4, besides, it is highly probable that the Israelites in Egypt did not wear shoes in common, it being a hot country, and they in a state of poverty and bondage; but now being about to depart the land, and to take a journey, they are ordered to have their shoes on, to be ready for it: and was a token of their deliverance and freedom, and joy on that occasion; and may, in an evangelic sense, denote the feet of the saints being shod with the preparation of the Gospel of peace, Eph 6:15,

and your staff in your hand; such as travellers make use of to support and assist, protect and defend them, in their journey, and may be expressive of faith in the word and promises of God, which are the support of his people in their passage through this world, Psa 23:4.

and ye shall eat it in haste; because upon slaying the firstborn the Egyptians would be urgent upon them to depart immediately. Aquila renders it, "with fear", and so the Targum of Jonathan; but the other sense suits best with the circumstances of the Israelites:

it is the Lord's passover; which he has commanded, and is a sign and token of his passing over the houses of the Israelites, when he destroyed the firstborn in all the houses of the Egyptians, and which is explained in the following verse, and the reason of its name given; the act of passing was his, the ordinance was appointed by him, and it was typical of the Lord Jesus Christ, the true passover, 1Co 5:7.

Gill: Exo 12:12

For I will pass through the land of Egypt this night,..... Which must be understood consistent with his omnipresence, and of the manifestation of his powerful presence, or of the exertion of his mighty power in the following event: and will smite all the

firstborn in the land of Egypt, both man and beast; as had been declared to Pharaoh, Exo 11:5.

and against all the gods of Egypt I will execute judgment; meaning either figuratively, the nobles, princes, judges and civil magistrates, who are sometimes called Elohim, gods; but since the firstborn of these, as of others, and so the judgment on them, are comprehended in the preceding clause, this is, rather to be understood literally of the idols of the Egyptians, their images of gold and silver, or of whatever they were made of: the Targum of Jonathan is,"on all the idols of the Egyptians I will exercise four judgments; the molten idols shall be melted, the idols of stone shall be cut asunder, the idols of earth shall be broke to pieces, and the idols of wood shall become ashes;''see Num 33:4 and there are some traces of this in Heathen writers; Artapanus ^e says, that by an earthquake most of the temples in Egypt fell; and Justin ^f reports, that Moses, being the leader of the exile Israelites, stole away the sacred things of the Egyptians, i.e. their gods, which they endeavoured to regain by force of arms:

I am the Lord; God Almighty, faithful and true, and therefore what was threatened should certainly be performed, and thereby the Egyptians and all others might know that he was Jehovah alone, and that there is no God beside him.

Gill: Exo 12:13

And the blood shall be to you for a token upon the houses where you are,.... The blood of the passover lamb being sprinkled on the two sideposts and upper doorposts of the houses inhabited by the Israelites, or where they were eating the passover; this should be a sign or token to them of the Lord's making good his promises, to them, and so of their safety, and to the destroying angel not to enter therein, but pass by and save them:

and when I see the blood, I will pass over you; for which reason this ordinance now instituted was called the passover, because the Lord, on sight of the blood sprinkled, passed over the houses of the Israelites to those of the Egyptians; or "leaped", as Jarchi says, the word signifies, skipped from one Egyptian house to another, passing by that of the Israelites:

and the plague shall not be upon you, to destroy you, when I smite the land of Egypt, the pestilence with which the firstborn should be destroyed.

Gill: Exo 12:14

And this shall be unto you for a memorial,.... To be remembered, and that very deservedly, for the destruction of the firstborn of the Egyptians, and for the deliverance of the children of Israel out of Egypt, and as memorable a day it is, and much more so, for the redemption of the spiritual Israel by the Messiah; for it was on this selfsame day that he suffered for the redemption and salvation of his people: the Jews not only having a saying,"that in the month Nisan they were redeemed, and in the month Nisan they will be redeemed ^g''but they expressly say,"on the same day, the fifteenth of Nisan, Israel is to be redeemed, in the days of the Messiah, as they were redeemed on that day, as it is said, according to the days, &c. Mic 7:15 ^h:"

and you shall keep it a feast to the Lord throughout your generations; as the fifteenth day was properly the Chagigah; or festival day, when they made a feast both of the flock and of the herd, of both sheep and oxen, Deu 16:2.

you shall keep it a feast by an ordinance for ever; unto the end of the Jewish economy and church state, until the Messiah come, the true passover, and be sacrificed for us.

Gill: Exo 12:15

Seven days shall ye eat unleavened bread,.... From the evening of the fourteenth day to the evening of the twenty first; and this was a distinct festival from what was properly called the feast of the passover, and does not respect the first passover in Egypt; for though the passover lamb was eaten with unleavened bread, and the Israelites ate no other, not only for seven days, but for thirty days following; yet this was not only by the divine command, but through necessity, they having no other bread to eat; but in later times they were commanded to keep a feast for seven days, in which they were not to eat leavened bread, in commemoration of their hasty departure out of Egypt, not having time to leaven the dough in their troughs, and of their distress and want of savoury bread:

even the first day ye shall put away leaven out of your houses; out of their dwelling houses, which were to be diligently searched for that purpose, and every hole and crevice in them; and not only their lower rooms, their dining rooms and parlours, but their upper rooms and bedchambers; because it was possible a man might sometimes go into them with a piece of bread in his hand, and drop or leave some of it behind him: yea, synagogues and schools were to be searched, since children might carry thither leavened breads ⁱ: and this search was to be made by the light of a lamp or candle, not by the light of the moon, if in the night; nor by the light of the sun, if in the day, but by the light of a lamp or candle, and not by the light of a torch, or of a lump of fat, or grease, or oil, but by a lamp or candle of wax ^k: and this search was to be made at the beginning of the night of the fourteenth of Nisan; yea, it is said that leavened bread was forbidden from the seventh hour of the day, that is, one o'clock in the afternoon and upwards, which is the middle of the day ^l: the account of the Misnic doctors is ^m,"R. Meir says, that they may eat leaven the whole fifth hour, i.e. eleven o'clock in the morning, and burn it the beginning of the sixth, or twelve o'clock; R. Judah says, they may eat it all the fourth hour, or tenth o'clock, and suspend it the whole fifth hour, and burn it the beginning of the sixth:"

for whosoever eateth leavened bread from the first day until the seventh day; from the first of the seven days to the last of them, beginning at the night at the fourteenth, and ending at the night of the twenty first:

that soul shall be cut off from Israel; either from the commonwealth of Israel, and be disfranchised, and not accounted as an Israelite; or from the Israelitish church state, and have no communion in it, or partake of the ordinances at it; or if it is to be understood of cutting off by death, it is either by the hand of the civil magistrate, or by the immediate hand of God; and is sometimes by the Jews interpreted of a man dying either without children, or before he is fifty years of age, and some even understand it of destruction of soul and body, or of eternal damnation.

Gill: Exo 12:16

And in the first day there shall be an holy convocation,.... An holy day, in which the people be called to holy exercises, and wholly abstain from worldly business, done on other days:

and in the seventh day there shall be an holy convocation unto you; observed in a festival way, and in the like religious manner the first day was, the day of their going out of Egypt; and the seventh was the day in which Pharaoh and his host were drowned in the Red sea, as Aben Ezra observes; for which reason those days are distinguished from the rest, and appointed to be holy convocations, and which appear from the journeying of the children of Israel, as computed by Junius: they came to Succoth on the fifteenth, to Etham the seventeenth, to Pihahiroth the eighteenth, where they were ordered to stay, and wait the coming of their enemies, on the twentieth the army of Pharaoh came up to them, and the night following the Israelites passed through the sea and the Egyptians were drowned:

no manner of work shall be done in them; as used to be done on other days, and as were on the other five days of this festival: the Jewish canons are,"it is forbidden to do any work on the evening of the passover, from the middle of the day and onward, and whoever does work from the middle of the day and onward, they excommunicate him; even though, he does it for nothing, it is forbidden ⁿ: R. Meir says, whatever work anyone begins before the fourteenth (of Nisan) he may finish it on the fourteenth, but he may not begin it on the beginning of the fourteenth, though he could finish it: the wise men say, three workmen may work on the evening of the passover unto the middle of the day, and they are these, tailors, barbers, and fullers: R. Jose bar Judah says, also shoemakers ^o,''but in the text no exception is made but the following:

save that which every man must eat, that only may be done of you; so that kindling fire and preparing food might be done on those days, which might not be done on sabbath days; and the prohibition of work was not so strict on those days as on that.

Gill: Exo 12:17

And ye shall observe the feast of unleavened bread,.... Which was a distinct feast from the passover feast; for though at that unleavened bread was eaten, it was kept but one night, this seven days; and it is repeated that it might be taken notice of, and the rather, as it was to be observed in all ages as long as the Jewish economy lasted; the reason of which follows:

for in this selfsame day have I brought your armies out of the land of Egypt; which, though not already done, was just on doing, and was certain; and besides, it respects the day when it should come about another year: by their "armies" are meant the tribes of Israel, not so much for their military force, for as yet they were an unarmed people, but for their numbers, which were sufficient to make several considerable armies, and for their order and ease, and their being without any fear of the enemy, in which they marched out of Egypt:

therefore shall ye observe this day in your generations by an ordinance for ever; according to the rules given, with the same exactness, strictness, and constancy, as the first of the passover, and as long as that continued; See Gill on Exo 12:14.

Gill: Exo 12:18

In the first month,.... As it was now ordered to be reckoned, the month Abib or Nisan:

the fourteenth day of the month at even, ye shall eat unleavened bread; that is, at the evening following, the fourteenth of Nisan, and which was the beginning of the fifteenth day, the Jews beginning their day from the evening: hence the Targum of Jonathan is,"on the fourteenth of Nisan ye shall slay the passover, in the evening of the fifteenth ye shall eat unleavened bread:"

unto the twentieth day of the month at even; which would make just seven days; the above Targum adds,"on the evening of the twenty second ye shall eat leavened bread,''which was the evening following the twenty first day. This long abstinence from leaven denotes, that the whole lives of those who are Israelites indeed should be without guile, hypocrisy, and malice, and should be spent in sincerity and truth.

Gill: Exo 12:19

Seven days there shall be no leaven found in your houses,..... Wherefore, on the fourteenth day the most diligent search was made, and whatever was found was burnt, or cast into the sea, or dispersed with the wind; about which the traditionary writers of the Jews, give many rules and canons; see Gill on Exo 12:15,

for whoso eateth that which is leavened, even that soul shall be cut off from the congregation of Israel; which is repeated to deter them from the breach of this ordinance; See Gill on Exo 12:15, and it is added for further explanation, of whom it concerns:

whether he be a stranger, or born in the land; by a "stranger" is meant, not a mere Heathen, who was not bound by this law, but a proselyte; and not a proselyte of the gate, one that was only a sojourner among them, and observed the commandments of the sons of Noah; but a proselyte of righteousness, who professed the Jewish religion, and proposed to conform to it in all respects, and therefore was obliged to observe this as other precepts: and by one "born in the land", is intended a native of the land of Canaan, whither they were now going in order to possess it, or a real Israelite, such as were born of Israelitish parents, and proper inhabitants of Canaan, which they would be put into the possession of.

Gill: Exo 12:20

Ye shall eat nothing leavened,.... Bread or anything else that had any leaven in it:

in all your habitations shall ye eat unleavened bread, that is, if they eat any bread at all, it must be such; otherwise they might eat cakes of almonds or of eggs mixed with sugar, provided there was no leaven used, and this the Jews call the rich unleavened bread ^p: this is repeated over and over, that they might be the more careful of observing this precept; but as this was limited for a certain time, it plainly appears to be a mistake of Tacitus ^q the Roman historian, who represents unleavened bread as the bread the Jews eat of in common.

Gill: Exo 12:21

Then Moses called for all the elders of Israel,.... Not in age but in office, who were either heads of families, or at least principal men in the tribes; which explains in what manner he was to speak to the congregation of Israel, and convey to them the will of God concerning the observation of these feasts, Exo 12:3,

and said unto them, draw out; a lamb or a kid, out of the flocks on the tenth day of the month, and keep it up until the fourteenth, as in Exo 12:3.

and take you a lamb, according to your families; or "take ye of the flock" ^r, whether a lamb or a kid; a lamb for every family, if there was a sufficient number in it to eat it up; if not, two or more families were to join and keep the feast together:

and kill the passover; the lamb for the passover, which was to be done on the fourteenth day of the month; and before the priesthood was established in the family of Aaron, and before the Israelites were possessed of the land of Canaan, and the temple was built at Jerusalem, the passover was killed by the heads of families, and in their own houses, but afterwards it was killed only by the priests, and at Jerusalem and in the temple there, see Deu 16:5.

Gill: Exo 12:22

And ye shall take a bunch of hyssop,.... Which some take to be "mint", others "origanum" or "marjoram", as Kimchi ^s, others "rosemary", as Piscator, Rivet, and many more; and indeed this seems to be fitter to strike or sprinkle with than hyssop; but it is more generally understood of hyssop, because the Hebrew word "ezob" is so near in sound to it; though whether it means the same herb we call hyssop is uncertain: Jarchi says, three stalks of it are called a bunch, and so the Misnic canon runs ^t,"the command concerning hyssop is three stalks (which Maimonides on the place interprets roots), and in them three branches;''which some have allegorically applied to the Trinity, by whom the hearts of God's people are sprinkled with the blood of the true paschal Lamb, and are purged from dead works: the Heathens in their sacrifices used sometimes branches of laurel, and sometimes branches of the olive, to sprinkle with ^u:

and dip it in the blood that is in the basin: which, according to the Targum of Jonathan, was an earthen vessel, into which the blood of the lamb was received when slain, and into this the bunch of hyssop was dipped; so it was usual with the Heathens to receive the blood of the sacrifice in cups or basins ^x: the blood being received into a basin, and not spilled on the ground and trampled on, may denote the preciousness of the blood of Christ, the true passover lamb, which is for its worth and excellent efficacy to be highly prized and esteemed, and not to be counted as a common or unholy thing; and the dipping the bunch of hyssop into the blood of the lamb may signify the exercise of faith on the blood of Christ, which is a low and humble grace, excludes boasting in the creature, deals alone with the blood of Jesus for peace, pardon, and cleansing, and by which the heart is purified, as it deals with that blood:

and strike the lintel and the two side posts with the blood that is in the basin: an emblem of the sprinkling of the hearts and consciences of believers with the blood of Christ, and cleansing them from all sin by it:

and none of you shall go out at the door of his house until the morning; that they might not be in the way of the destroyer; and though the destroying angel knew an Israelite from an Egyptian, yet this was to be the ordinance of protection to them, abiding in their houses, marked with the blood of the passover lamb; signifying that their safety was in their being under that blood, as the safety of believers lies in their being justified by the blood of Christ; for to that it is owing that they are saved from wrath to come: this is the purple covering under which they pass safely through this world to the heavenly glory, Rom 5:9, this circumstance was peculiar to the passover in Egypt; in later times there was not the like danger.

Gill: Exo 12:23

For the Lord will pass though to smite the Egyptians,.... All the firstborn in the several families, in all the towns and cities in Egypt:

and when he seeth the blood upon the lintel, and upon the two side posts; which must be understood of his taking notice of it with a special view to the good of those within the house; otherwise every thing is seen by his all seeing eye: and thus Christ, the Lamb of God, is in the midst of the throne, as though he had been slain, and is always in the view of God and his divine justice; and his blood, righteousness, and sacrifice, are always looked unto by him with pleasure, delight, and satisfaction, to the advantage of his people, as applied unto them, who are hereby accepted with him, justified in his sight, and secure from condemnation and wrath:

the Lord will pass over the door; and the house where this blood is sprinkled, and go to the next, or where Egyptians dwell; and thus justice passes over, and passes by, acquits and discharges them who are interested in the blood and sacrifice of Christ:

and will not suffer the destroyer to come in unto your houses to smite you; the destroying angel, as the Targum of Jonathan; for he seems to be distinct from the Lord, who is said to pass through and pass over, being an attendant and minister of his, to execute vengeance upon the Egyptians; and whether a good or a bad angel, it matters not, since God can make use of either to inflict judgments on men; but it may be more probably the former, even such an one as was employed in destroying the whole host of the Assyrians in one night, 2Ki 19:35 and answers better in the antitype or emblem to the justice of God taking vengeance on ungodly sinners, when it is not suffered to do the saints any harm.

Gill: Exo 12:24

And ye shall observe this thing for an ordinance to thee and thy sons for ever. Not this last thing of sprinkling the blood, which was peculiar to the passover in Egypt; but the whole before observed relating to the feast of the passover, and the feast of unleavened bread, and all the rites appertaining to them, which were to be observed until the coming of Christ.

Gill: Exo 12:25

And it shall come to pass, when ye be come to the land,.... To the land of Canaan, towards which they were just about to set forward on their journey, and in a few years would be in the possession of:

which the Lord will give you according as he hath promised; to their fathers, Abraham, Isaac, and Jacob, and to them:

that ye shall keep this service; enjoined them, respecting the passover lamb, and leavened bread, with all the rites and ceremonies relative thereunto, excepting such as were peculiar to the first passover in Egypt.

Gill: Exo 12:26

And it shall come to pass, when your children shall say unto you, what mean ye by this service? Of killing and roasting a lamb, and eating it with bitter herbs, and of abstaining from leavened bread.

Gill: Exo 12:27

That ye shall say, it is the sacrifice of the Lord's passover,.... This lamb is a sacrifice, both eucharistical, or by way of thanksgiving for their safety, when the firstborn of the Egyptians were slain, and for their deliverance out of Egypt; and also propitiatory, the blood of this lamb being a propitiation or atonement for all within the house where it was sprinkled, as before observed from Aben Ezra; and typical of the atoning sacrifice of Christ our passover, 1Co 5:7 and this was commanded by the Lord, and approved of and accepted by him, and therefore called his sacrifice as well as passover, for the following reason:

who passed over the houses of the children of Israel, when he smote the Egyptians, and delivered our houses; their families, not suffering the destroying angel to enter into them, which was a very distinguishing mercy, and worthy of remembrance. Now in this they were to instruct their children in successive generations, that the memory of it might be kept up, and a sense of the goodness of God continued, and his name glorified. Maimonides ^y says,"it is a command to make this known to children, even though they do not ask it, as it is said, "and thou shall show thy son", Exo 13:8. According to the son's knowledge, his father teaches him; how if he is a little one or foolish? he says to him, my son, all of us were servants, as this handmaid, or this servant, in Egypt; and on this night the holy blessed God redeemed us, and brought us into liberty: and if the son is grown up, and a wise man, he makes known to him what happened to us in Egypt, and the wonders which were done for us by the hand of Moses our master, all according to the capacity of his son; and it is necessary to make a repetition on this night, that the children may see, and ask, and say, how different is this night from all other nights! until he replies and says to them, so and so it happened, and thus and thus it was:"

and the people bowed the head and worshipped; signifying the deep sense they had of the mercy shown them, their thankfulness for it, and their readiness to observe the ordinance now instituted.

Gill: Exo 12:28

And the children of Israel went away,.... The elders of the people, Exo 12:21 they departed to their several tribes and families at Goshen and elsewhere:

and did as the Lord commanded Moses and Aaron, so did they; they took a lamb on the tenth day, and kept it till the fourteenth, on which day they slew it, and roasted it with fire, and ate it with unleavened bread and bitter herbs.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 12:1

¹ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

² tn Heb “and Yahweh said.”

³ tn Heb “saying.”

NET Notes: Exo 12:2

¹ sn B. Jacob (Exodus, 294-95) shows that the intent of the passage was not to make this month in the spring the New Year – that was in the autumn. Rather, when counting months this was supposed to be remembered first, for it was the great festival of freedom from Egypt. He observes how some scholars have unnecessarily tried to date one New Year earlier than the other.

NET Notes: Exo 12:3

¹ tn Heb “and they will take for them a man a lamb.” This is clearly a distributive, or individualizing, use of “man.”

² tn The שֶּׂה (seh) is a single head from the flock, or smaller cattle, which would include both sheep and goats.

³ tn Heb “according to the house of their fathers.” The expression “house of the father” is a common expression for a family.

sn The Passover was to be a domestic institution. Each lamb was to be shared by family members.

⁴ tn Heb “house” (also at the beginning of the following verse).

NET Notes: Exo 12:4

¹ sn Later Judaism ruled that “too small” meant fewer than ten (S. R. Driver, Exodus, 88).

² tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה (yim’at habbayit mihyot miseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

³ tn Heb “he and his neighbor”; the referent (the man) has been specified in the translation for clarity.

⁴ tn Heb “who is near to his house.”

⁵ tn The construction uses a perfect tense with a vav (ו) consecutive after a conditional clause: “if the household is too small…then he and his neighbor will take.”

⁶ tn Heb “[every] man according to his eating.”

sn The reference is normally taken to mean whatever each person could eat. B. Jacob (Exodus, 299) suggests, however, that the reference may not be to each individual person’s appetite, but to each family. Each man who is the head of a household was to determine how much his family could eat, and this in turn would determine how many families shared the lamb.

NET Notes: Exo 12:5

¹ tn The construction has: “[The] lamb…will be to you.” This may be interpreted as a possessive use of the lamed, meaning, “[the] lamb…you have” (your lamb) for the Passover. In the context instructing the people to take an animal for this festival, the idea is that the one they select, their animal, must meet these qualifications.

² tn The Hebrew word תָּמִים (tamim) means “perfect” or “whole” or “complete” in the sense of not having blemishes and diseases – no physical defects. The rules for sacrificial animals applied here (see Lev 22:19-21; Deut 17:1).

³ tn The idiom says “a son of a year” (בֶּן־שָׁנָה, ben shanah), meaning a “yearling” or “one year old” (see GKC 418 §128.v).

⁴ tn Because a choice is being given in this last clause, the imperfect tense nuance of permission should be used. They must have a perfect animal, but it may be a sheep or a goat. The verb’s object “it” is supplied from the context.

NET Notes: Exo 12:6

¹ tn The text has וְהָיָה לָכֶם לְמִשְׁמֶרֶת (vÿhaya lakem lÿmishmeret, “and it will be for you for a keeping”). This noun stresses the activity of watching over or caring for something, probably to keep it in its proper condition for its designated use (see 16:23, 32-34).

² tn Heb “all the assembly of the community.” This expression is a pleonasm. The verse means that everyone will kill the lamb, i.e., each family unit among the Israelites will kill its animal.

³ tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps.

NET Notes: Exo 12:8

¹ tn Heb “this night.”

² sn Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called “the bread of affliction,” which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so “unleavened bread” – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90-91).

NET Notes: Exo 12:9

¹ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

NET Notes: Exo 12:11

¹ tn Heb “your loins girded.”

² tn The meaning of פֶּסַח (pesakh) is debated. (1) Some have tried to connect it to the Hebrew verb with the same radicals that means “to halt, leap, limp, stumble.” See 1 Kgs 18:26 where the word describes the priests of Baal hopping around the altar; also the crippled child in 2 Sam 4:4. (2) Others connect it to the Akkadian passahu, which means “to appease, make soft, placate”; or (3) an Egyptian word to commemorate the harvest (see J. B. Segal, The Hebrew Passover, 95-100). The verb occurs in Isa 31:5 with the connotation of “to protect”; B. S. Childs suggests that this was already influenced by the exodus tradition (Exodus [OTL], 183, n. 11). Whatever links there may or may not have been that show an etymology, in Exod 12 it is describing Yahweh’s passing over or through.

NET Notes: Exo 12:12

¹ tn The verb וְעָבַרְתִּי (vÿ’avarti) is a Qal perfect with vav (ו) consecutive, announcing the future action of God in bringing judgment on the land. The word means “pass over, across, through.” This verb provides a contextual motive for the name “Passover.”

² tn Heb “this night.”

³ tn The verb נָכָה (nakhah) means “to strike, smite, attack”; it does not always mean “to kill,” but that is obviously its outcome in this context. This is also its use in 2:12, describing how Moses killed the Egyptian and buried him in the sand.

⁴ tn Heb “from man and to beast.”

⁵ tn The phrase אֶעֱשֶׂה שְׁפָטִים (’e’eseh shÿfatim) is “I will do judgments.” The statement clearly includes what had begun in Exod 6:1. But the statement that God would judge the gods of Egypt is appropriately introduced here (see also Num 33:4) because with the judgment on Pharaoh and the deliverance from bondage, Yahweh would truly show himself to be the one true God. Thus, “I am Yahweh” is fitting here (see B. Jacob, Exodus, 312).

NET Notes: Exo 12:13

¹ tn Both of the verbs for seeing and passing over are perfect tenses with vav (ו) consecutives: וּפָסַחְתִּי…וְרָאִיתִי (vÿra’iti...ufasakhti); the first of these parallel verb forms is subordinated to the second as a temporal clause. See Gesenius’s description of perfect consecutives in the protasis and apodosis (GKC 494 §159.g).

² tn The meaning of the verb is supplied in part from the near context of seeing the sign and omitting to destroy, as well as the verb at the start of verse 12 “pass through, by, over.” Isa 31:5 says, “Just as birds hover over a nest, so the Lord who commands armies will protect Jerusalem. He will protect and deliver it; as he passes over he will rescue it.” The word does not occur enough times to enable one to delineate a clear meaning. It is probably not the same word as “to limp” found in 1 Kgs 18:21, 26, unless there is a highly developed category of meaning there.

³ tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93).

⁴ tn Heb “for destruction.” The form מַשְׁחִית (mashkhit) is the Hiphil participle of שָׁחַת (shakhat). The word itself is a harsh term; it was used to describe Yahweh’s destruction of Sodom and Gomorrah (Gen 13:10).

⁵ tn בְּהַכֹּתִי (bÿhakkoti) is the Hiphil infinitive construct from נָכָה (nakhah), with a preposition prefixed and a pronominal suffix added to serve as the subjective genitive – the subject of this temporal clause. It is also used in 12:12.

⁶ sn For additional discussions, see W. H. Elder, “The Passover,” RevExp 74 (1977): 511-22; E. Nutz, “The Passover,” BV 12 (1978): 23-28; H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; A. Rodriguez, Substitution in the Hebrew Cultus; B. Ramm, “The Theology of the Book of Exodus: A Reflection on Exodus 12:12,” SwJT 20 (1977): 59-68; and M. Gilula, “The Smiting of the First-Born: An Egyptian Myth?” TA 4 (1977): 94-85.

NET Notes: Exo 12:14

¹ tn Heb “and this day will be.”

² tn The expression “will be for a memorial” means “will become a memorial.”

sn The instruction for the unleavened bread (vv. 14-20) begins with the introduction of the memorial (זִכָּרוֹן [zikkaron] from זָכַר [zakhar]). The reference is to the fifteenth day of the month, the beginning of the Feast of Unleavened Bread. B. Jacob (Exodus, 315) notes that it refers to the death blow on Egypt, but as a remembrance had to be held on the next day, not during the night. He also notes that this was the origin of “the Day of the Lord” (“the Day of Yahweh”), which the prophets predicted as the day of the divine battle. On it the enemy would be wiped out. For further information, see B. S. Childs, Memory and Tradition in Israel (SBT). The point of the word “remember” in Hebrew is not simply a recollection of an event, but a reliving of it, a reactivating of its significance. In covenant rituals “remembrance” or “memorial” is designed to prompt God and worshiper alike to act in accordance with the covenant. Jesus brought the motif forward to the new covenant with “this do in remembrance of me.”

³ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

⁴ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

NET Notes: Exo 12:15

¹ tn This expression is an adverbial accusative of time. The feast was to last from the 15th to the 21st of the month.

² tn Or “you will eat.” The statement stresses their obligation – they must eat unleavened bread and avoid all leaven.

³ tn The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” For a more detailed study of “unleavened bread” and related matters such as “yeast” or “leaven,” see A. P. Ross, NIDOTTE 4:448-53.

⁴ tn The particle serves to emphasize, not restrict here (B. S. Childs, Exodus [OTL], 183, n. 15).

⁵ tn Heb “every eater of leavened bread.” The participial phrase stands at the beginning of the clause as a casus pendens, that is, it stands grammatically separate from the sentence. It names a condition, the contingent occurrences of which involve a further consequence (GKC 361 §116.w).

⁶ tn The verb וְנִכְרְתָה (vÿnikhrÿtah) is the Niphal perfect with the vav (ו) consecutive; it is a common formula in the Law for divine punishment. Here, in sequence to the idea that someone might eat bread made with yeast, the result would be that “that soul [the verb is feminine] will be cut off.” The verb is the equivalent of the imperfect tense due to the consecutive; a translation with a nuance of the imperfect of possibility (“may be cut off”) fits better perhaps than a specific future. There is the real danger of being cut off, for while the punishment might include excommunication from the community, the greater danger was in the possibility of divine intervention to root out the evildoer (S. R. Driver, Exodus, 94). Gesenius lists this as the use of a perfect with a vav consecutive after a participle (a casus pendens) to introduce the apodosis (GKC 337 §112.mm).

sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

NET Notes: Exo 12:16

¹ sn This refers to an assembly of the people at the sanctuary for religious purposes. The word “convocation” implies that the people were called together, and Num 10:2 indicates they were called together by trumpets.

² tn Heb “all/every work will not be done.” The word refers primarily to the work of one’s occupation. B. Jacob (Exodus, 322) explains that since this comes prior to the fuller description of laws for Sabbaths and festivals, the passage simply restricts all work except for the preparation of food. Once the laws are added, this qualification is no longer needed. Gesenius translates this as “no manner of work shall be done” (GKC 478-79 §152.b).

NET Notes: Exo 12:17

¹ tn Heb “on the bone of this day.” The expression means “the substance of the day,” the day itself, the very day (S. R. Driver, Exodus, 95).

² tn The word is “armies” or “divisions” (see Exod 6:26 and the note there; cf. also 7:4). The narrative will continue to portray Israel as a mighty army, marching forth in its divisions.

³ tn See Exod 12:14.

NET Notes: Exo 12:18

¹ tn “month” has been supplied.

NET Notes: Exo 12:19

¹ tn “Seven days” is an adverbial accusative of time (see R. J. Williams, Hebrew Syntax, 12, §56).

² tn The term is נֶפֶשׁ (nefesh), often translated “soul.” It refers to the whole person, the soul within the body. The noun is feminine, agreeing with the feminine verb “be cut off.”

³ tn Or “alien”; or “stranger.”

NET Notes: Exo 12:21

¹ tn Heb “draw out and take.” The verb has in view the need “to draw out” a lamb or goat selected from among the rest of the flock.

² tn The Hebrew noun is singular and can refer to either a lamb or a goat. Since English has no common word for both, the phrase “a lamb or young goat” is used in the translation.

³ tn The word “animals” is added to avoid giving the impression in English that the Passover festival itself is the object of “kill.”

NET Notes: Exo 12:22

¹ sn The hyssop is a small bush that grows throughout the Sinai, probably the aromatic herb Origanum Maru L., or Origanum Aegyptiacum. The plant also grew out of the walls in Jerusalem (1 Kgs 4:33). See L. Baldensperger and G. M. Crowfoot, “Hyssop,” PEQ 63 (1931): 89-98. A piece of hyssop was also useful to the priests because it worked well for sprinkling.

² tn The Greek and the Vulgate translate סַף (saf, “basin”) as “threshold.” W. C. Kaiser reports how early traditions grew up about the killing of the lamb on the threshold (“Exodus,” EBC 2:376).

³ tn Heb “and you, you shall not go out, a man from the door of his house.” This construction puts stress on prohibiting absolutely everyone from going out.

NET Notes: Exo 12:23

¹ tn The first of the two clauses begun with perfects and vav consecutives may be subordinated to form a temporal clause: “and he will see…and he will pass over,” becomes “when he sees…he will pass over.”

² tn Here the form is the Hiphil participle with the definite article. Gesenius says this is now to be explained as “the destroyer” although some take it to mean “destruction” (GKC 406 §126.m, n. 1).

³ tn “you” has been supplied.

NET Notes: Exo 12:25

¹ tn The verb used here and at the beginning of v. 24 is שָׁמַר (shamar); it can be translated “watch, keep, protect,” but in this context the point is to “observe” the religious customs and practices set forth in these instructions.

NET Notes: Exo 12:26

¹ tn Heb “what is this service to you?”

NET Notes: Exo 12:27

¹ sn This expression “the sacrifice of Yahweh’s Passover” occurs only here. The word זֶבַח (zevakh) means “slaughtering” and so a blood sacrifice. The fact that this word is used in Lev 3 for the peace offering has linked the Passover as a kind of peace offering, and both the Passover and the peace offerings were eaten as communal meals.

² tn The verb means “to strike, smite, plague”; it is the same verb that has been used throughout this section (נָגַף, nagaf). Here the construction is the infinitive construct in a temporal clause.

³ tn The two verbs form a verbal hendiadys: “and the people bowed down and they worshiped.” The words are synonymous, and so one is taken as the adverb for the other.

NET Notes: Exo 12:28

¹ tn Heb “went away and did as the Lord had commanded Moses and Aaron, so they did.” The final phrase “so they did,” which is somewhat redundant in English, has been represented in the translation by the adverb “exactly.”

Geneva Bible: Exo 12:2

This ^{( a )} month [shall be] unto you the beginning of months: it [shall be] the first ^{( b )} month of the year to you.

^{( a )} Called Nisan, containing part of March and part of April.

^{( b )} Concerning the observation of feasts: as for other policies, they reckoned from September.

Geneva Bible: Exo 12:3

Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] ^{( c )} fathers, a lamb for an house:

^{( c )} As the fathers of the household had great or small families.

Geneva Bible: Exo 12:4

And if the household be too little for the lamb, let him and his neighbour next unto his house take [it] according to the number of the souls; every man according to his ^{( d )} eating shall make your count for the lamb.

^{( d )} He will take as many as are needed to eat the lamb.

Geneva Bible: Exo 12:6

And ye shall keep it up until the fourteenth day of the same month: and the ^{( e )} whole assembly of the congregation of Israel shall kill it in the evening.

^{( e )} Every one his house.

Geneva Bible: Exo 12:9

Eat not of it raw, nor sodden at all with water, but roast [with] fire; his ^{( f )} head with his legs, and with the purtenance thereof.

^{( f )} That is, all that may be eaten.

Geneva Bible: Exo 12:11

And thus shall ye eat it; [with] your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: ^{( g )} it [is] the LORD'S passover.

^{( g )} The lamb was not the Passover, but signified it, as ordinances are not the thing itself which they represent, but rather they signify it.

Geneva Bible: Exo 12:14

And this day shall be unto you for a ^{( h )} memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance ^{( i )} for ever.

^{( h )} Of the benefits received for your deliverance.

^{( i )} That is, until Christ's coming: for then ceremonies will end.

Geneva Bible: Exo 12:18

In the first [month], on the fourteenth day of the month at ^{( k )} even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.

^{( k )} For in ancient times they counted in this way, beginning the day at sunset till the next day at the same time.

Geneva Bible: Exo 12:23

For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the ^{( l )} destroyer to come in unto your houses to smite [you].

^{( l )} The angel sent by God to kill the first born.

Geneva Bible: Exo 12:25

And it shall come to pass, when ye be come to the ^{( m )} land which the LORD will give you, according as he hath promised, that ye shall keep this service.

^{( m )} The land of Canaan.

Geneva Bible: Exo 12:27

That ye shall say, It [is] the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people ^{( n )} bowed the head and worshipped.

^{( n )} They gave God thanks for so great a benefit.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 12:1-51

1 The beginning of the year is changed.

3 The passover is instituted.

11 The import of the rite of the passover.

15 Unleavened bread, etc.

29 The firstborn are slain.

31 The Israelites are driven out of the land.

37 They come to Succoth.

41 The time of their sojourning.

43 The ordinance of the passover.

Maclaren: Exo 12:1-14

Exodus 12:1-14

The Passover ritual, as appointed here, divides itself into two main parts--the sprinkling of the sacrificial blood on the door-posts and lintels, and the feast on the sacrifice. These can best be dealt with separately. They were separated in the later form of the ritual; for, when there was a central sanctuary, the lambs were slain there, and the blood sprinkled, as in other expiatory sacrifices, on the altar, while the domestic feast remained unaltered. The former was more especially meant to preserve the Israelites from the destruction of their first-born; the latter as a permanent memorial of their deliverance. But both have perpetual fitness as prophetic of varying aspects of the Christian redemption.

I. The Ritual Of The Protecting Blood.

In the hurry and agitation of that eventful day, it must have seemed strange to the excited people that they should be called upon to observe such a service. But its institution at that crisis is in accordance with the whole tone of the story of the Exodus, in which man is nothing and God all. Surely, never was national deliverance effected so absolutely without effort or blow struck. If we try to realize the state of mind of the Israelites on that night, we shall feel how significant of the true nature of their deliverance this summons to an act of worship, in the midst of their hurry, must have been.

The domestic character of the rite is its first marked feature. Of course, there were neither temple nor priests then; but that does not wholly account for the provision that every household, unless too few in number to consume a whole lamb, should have its own sacrifice, slain by its head. The first purpose of the rite, to provide for the safety of each house by the sprinkled blood, partly explains it; but the deepest reason is, no doubt, the witness which was thereby borne to the universal priesthood of the nation. The patriarchal order made each man the priest of his house. This rite, which lay at the foundation of Israel's nationality, proclaimed that a restricted priestly class was a later expedient. The primitive formation crops out here, as witness that, even where hid beneath later deposits, it underlies them all.

We have called the Passover a sacrifice. That has been disputed, but unreasonably. No doubt, it was a peculiar kind of sacrifice, unlike those of the later ritual in many respects, and scarcely capable of being classified among them. But it is important to keep its strictly sacrificial character in view; for it is essential to its meaning and to its typical aspect. The proofs of its sacrificial nature are abundant. The instructions as to the selection of the lamb; the method of disposing of the blood, which was sprinkled with hyssop--a peculiarly sacrificial usage; the treatment of the remainder after the feast; the very feast itself,--all testify that it was a sacrifice in the most accurate use of the word. The designation of it as a Passover to the Lord,' and in set terms as a sacrifice,' in Exodus 11:2-7 and elsewhere, to say nothing of its later form when it became a regular Temple sacrifice, or of Paul's distinct language in 1 Corinthians 5:7, or of Peter's quotation of the very words of Exodus 12:5, applied to Christ, a lamb without blemish,' all point in the same direction.

But if a sacrifice, what kind of sacrifice was it? Clearly, the first purpose was that the blood might be sprinkled on the door-posts and lintels, and so the house be safe when the destroying angel passed through the land. Such is the explanation given in Exodus 12:13, which is the divine declaration of its meaning. This is the center of the rite; from it the name was derived. Whether readers accept the doctrines of substitution and expiation or not, it ought to be impossible for an honest reader of these verses to deny that these doctrines or thoughts are there. They may be only the barbarous notions of a half-savage age and people. But, whatever they are, there they are. The lamb without blemish carefully chosen and kept for four days, till it had become as it were part of the household, and then solemnly slain by the head of the family, was their representative. When they sprinkled its blood on the posts, they confessed that they stood in peril of the destroying angel by reason of their impurity, and they presented the blood as their expiation. In so far, their act was an act of confession, deprecation, and faith. It accepted the divinely appointed means of safety. The consequence was exemption from the fatal stroke, which fell on all homes from the palace to the slaves' hovel, where that red streak was not found. If any son of Abraham had despised the provision for safety, he would have been partaker of the plague.

All this refers only to exemption from outward punishment, and we are not obliged to attribute to these terrified bondmen any higher thoughts. But clearly their obedience to the command implied a measure of belief in the divine voice; and the command embodied, though in application to a transient judgment, the broad principles of sacrificial substitution, of expiation by blood, and of safety by the individual application of that shed blood.

In other words, the Passover is a Gospel before the Gospel. We are sometimes told that in its sacrificial ideas Christianity is still dressing itself in Hebrew old clothes.' We believe, on the contrary, that the whole sacrificial system of Judaism had for its highest purpose to shadow forth the coming redemption. Christ is not spoken of as our Passover,' because the Mosaic ritual had happened to have that ceremonial; but the Mosaic ritual had that ceremonial mainly because Christ is our Passover, and, by His blood shed on the Cross and sprinkled on our consciences, does in spiritual reality that which the Jewish Passover only did in outward form. All other questions about the Old Testament, however interesting and hotly contested, are of secondary importance compared with this. Is its chief purpose to prophesy of Christ, His atoning death, His kingdom and church, or is it not? The New Testament has no doubt of the answer. The Evangelist John finds in the singular swiftness of our Lord's death, which secured the exemption of His sacred body from the violence inflicted on His fellow-sufferers, a fulfillment of the paschal injunction that not a bone should be broken; and so, by one passing allusion, shows that he recognized Christ as the true Passover. John the Baptist's rapturous exclamation, Behold the Lamb of God!' blends allusions to the Passover, the daily sacrifice, and Isaiah's great prophecy. The day of the Crucifixion, regarded as fixed by divine Providence, may be taken as God's own finger pointing to the Lamb whom He has provided. Paul's language already referred to attests the same truth. And even the last lofty visions of the Apocalypse, where the old man in Patmos so touchingly recurs to the earliest words which brought him to Jesus, echo the same conviction, and disclose, amidst the glories of the throne, a Lamb as it had been slain.'

II. The Festal Meal On The Sacrifice.

After the sprinkling of the blood came the feast. Only when the house was secure from the destruction which walked in the darkness of that fateful night, could a delivered household gather round the board. That which had become their safety now became their food. Other sacrifices were, at a later period, modeled on the same type; and in all cases the symbolism is the same, namely, joyful participation in the sacrifice, and communion with God based upon expiation. In the Passover, this second stage received for future ages the further meaning of a memorial. But on that first night it was only such by anticipation, seeing that it preceded the deliverance which it was afterwards to commemorate.

The manner of preparing the feast and the manner of partaking of it are both significant. The former provided that the lamb should be roasted, not boiled, apparently in order to secure its being kept whole; and the same purpose suggested the other prescriptions that it was to be served up entire, and with bones unbroken. The reason for this seems to be that thus the unity of the partakers was more plainly shown. All ate of one undivided whole, and were thus, in a real sense, one. So the Apostle deduces the unity of the Church from the oneness of the bread of which they in the Christian Passover partake.

It was to be eaten with the accompaniments of bitter herbs, usually explained as memorials of the bondage, which had made the lives bitter, and the remembrance of which would sweeten their deliverance, even as the pungent condiments brought out the savoir of the food. The further accompaniment of unleavened bread seems to have the same signification as the appointment that they were to eat with their garments gathered round their loins, their feet shod, and staves in hand. All these were partly necessities in their urgent hurry, and partly a dramatic representation for later days of the very scene of the first Passover. A strange feast indeed, held while the beat of the pinions of the destroying angel could almost be heard, devoured in hot haste by anxious men standing ready for a perilous journey, the end whereof none knew! The gladness would be strangely dashed with terror and foreboding. Truly, though they feasted on a sacrifice, they had bitter herbs with it, and, standing, swallowed their portions, expecting every moment to be summoned to the march.

The Passover as a feast is a prophecy of the great Sacrifice, by virtue of whose sprinkled blood we all may be sheltered from the sweep of the divine judgment, and on which we all have to feed if there is to be any life in us. Our propitiation is our food. Christ for us' must become Christ in us,' received and appropriated by our faith as the strength of our lives. The Christian life is meant to be a joyful feast on the Sacrifice, and communion with God based upon it. We feast on Christ when the mind feeds on Him as truth, when the heart is filled and satisfied with His love, when the conscience clings to Him as its peace, when the will esteems the words of His mouth more than' its necessary food,' when all desires, hopes, and inward powers draw their supplies from Him, and find their object in His sweet sufficiency.

Nor will the accompaniments of the first Passover be wanting. Here we feast in the night; the dawn will bring freedom and escape. Here we eat the glad Bread of God, not unseasoned with bitter herbs of sorrow and memories of the bondage, whose chains are dropping from our uplifted hands. Here we should partake of that hidden nourishment, in such manner that it hinders not our readiness for outward service. It is not yet time to sit at His table, but to stand with loins girt, and feet shod, and hands grasping the pilgrim staff. Here we are to eat for strength, and to blend with our secret hours of meditation the holy activities of the pilgrim life.

That feast was, further, appointed with a view to its future use as a memorial. It was held before the deliverance which it commemorated had been accomplished. A new era was to be reckoned from it. The month of the Exodus was thenceforward to be the first of the year. The memorial purpose of the rite has been accomplished. All over the world it is still observed, so many hundred years after its institution, being thus, probably, the oldest religious ceremonial in existence. Once more aliens in many lands, the Jewish race still, year by year, celebrate that deliverance, so tragically unlike their homeless present, and with indomitable hope, at each successive celebration, repeat the expectation, so long cherished in vain, This year, here; next year, in the land of Israel. This year, slaves; next year, freemen.' There can be few stronger attestations of historical events than the keeping of days commemorating them, if traced back to the event they commemorate. So this Passover, like Guy Fawkes' Day in England, or Thanksgiving Day in America, remains for a witness even now.

What an incomprehensible stretch of authority Christ put forth, if He were no more than a teacher, when He brushed aside the Passover, and put in its place the Lord's Supper, as commemorating His own death! Thereby He said,' Forget that past deliverance; instead, remember Me.' Surely this was either audacity approaching insanity, or divine consciousness that He Himself was the true Paschal Lamb, whose blood shields the world from judgment, and on whom the world may feast and be satisfied. Christ's deliberate intention to represent His death as expiation, and to fix the reverential, grateful gaze of all future ages on His Cross, cannot be eliminated from His founding of that memorial rite in substitution for the God-appointed ceremonial, so hoary with age and sacred in its significance. Like the Passover, the Lord's Supper was established before the deliverance was accomplished. It remains a witness at once of the historical fact of the death of Jesus, and of the meaning and power which Jesus Himself bade us to see in that death. For us, redeemed by His blood, the past should be filled with His sacrifice. For us, fed on Himself, all the present should be communion with Him, based upon His death for us. For us, freed bondmen, the memorial of deliverance begun by His Cross should be the prophecy of deliverance to be completed at the side of His throne, and the hasty meal, eaten with bitter herbs, the adumbration of the feast when all the pilgrims shall sit with Him at His table in His kingdom. Past, present, and future should all be to us saturated with Jesus Christ. Memory should furnish hope with colors, canvas, and subjects for her fair pictures, and both be fixed on Christ our Passover, sacrificed for us.'

MHCC: Exo 12:1-20

The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful 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. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Rom 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Rom 8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53, Joh 6:55. It was all to be eaten; those who 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. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, 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. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; 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, 1Co 5:7, 1Co 5:8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.

MHCC: Exo 12:21-28

That night, when the first-born were to be destroyed, no Israelite must stir out of doors till called to march out of Egypt. Their safety was owing to the blood of sprinkling. If they put themselves from under the protection of that, it was at their peril. They must stay within, to wait for the salvation of the Lord; it is good to do so. In after-times they should carefully teach their children the meaning of this service. It is good for children to ask about the things of God; they that ask for the way will find it. The keeping of this solemnity every year was, 1. To look backward, that they might remember what great things God had done for them and their fathers. Old mercies, to ourselves, or to our fathers, must not be forgotten, that God may be praised, and our faith in him encouraged. 2. It was designed to look forward, as an earnest of the great sacrifice of the Lamb of God in the fulness of time. Christ our passover was sacrificed for us; his death was our life.

Matthew Henry: Exo 12:1-20

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, Son 2:11, Son 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; 2Co 3:13.

1. The paschal lamb was typical. Christ is our Passover, 1Co 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, 1Pe 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, 1Co 5:7, 1Co 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.

Matthew Henry: Exo 12:21-28

I. Moses is here, as a faithful steward in God's house, teaching the children of Israel to observe all things which God had commanded him; and no doubt he gave the instructions as largely as he received them, though they are not so largely recorded. It is here added,

1. That this night, when the first-born were to be destroyed, no Israelite must stir out of doors till morning, that is, till towards morning, when they would be called to march out of Egypt, Exo 12:22. Not but that the destroying angel could have known an Israelite from an Egyptian in the street; but God would intimate to them that their safety was owing to the blood of sprinkling; if they put themselves from under the protection of that, it was at their peril. Those whom God has marked for himself must not mingle with evil doers: see Isa 26:20, Isa 26:21. They must not go out of the doors, lest they should straggle and be out of the way when they should be summoned to depart: they must stay within, to wait for the salvation of the Lord, and it is good to do so.

2. That hereafter they should carefully teach their children the meaning of this service, Exo 12:26, Exo 12:27. Observe,

(1.) The question which the children would ask concerning this solemnity (which they would soon take notice of in the family): " What mean you by this service? What is he meaning of all this care and exactness about eating this lamb, and this unleavened bread, more than about common food? Why such a difference between this meal and other meals?"Note, [1.] It is a good thing to see children inquisitive about the things of God; it is to be hoped that those who are careful to ask for the way will find it. Christ himself, when a child, heard and asked questions, Luk 2:46. [2.] It concerns us all rightly to understand the meaning of those holy ordinances wherein we worship God, what is the nature and what the end of them, what is signified and what intended, what is the duty expected from us in them and what are the advantages to be expected by us. Every ordinance has a meaning; some ordinances, as sacraments, have not their meaning so plain and obvious as others have; therefore we are concerned to search, that we may not offer the blind for sacrifice, but may do a reasonable service. If either we are ignorant of, or mistake about, the meaning of holy ordinances, we can neither please God nor profit ourselves.

(2.) The answer which the parents were to return to this question (Exo 12:27): You shall say, It is the sacrifice of the Lord's passover, that is, "By the killing and sacrificing of this lamb, we keep in remembrance the work of wonder and grace which God did for our fathers, when,"[1.] "To make way for our deliverance out of bondage, he slew the firstborn of the Egyptians, so compelling them to sign our discharge;"and, [2.] "Though there were with us, even with us, sins against the Lord our God, for which the destroying angel, when he was abroad doing execution, might justly have destroyed our first-born too, yet God graciously appointed and accepted the family-sacrifice of a lamb, instead of the first-born, as, of old, the ram instead of Isaac, and in every house where the lamb was slain the first-born were saved."The repetition of this solemnity in the return of every year was designed, First, To look backward as a memorial, that in it they might remember what great things God had done for them and their fathers. The word pesach signifies a leap, or transition; it is a passing over; for the destroying angel passed over the houses of the Israelites, and did not destroy their first-born. When God brings utter ruin upon his people he says, I will not pass by them any more (Amo 7:8; Amo 8:2), intimating how often he had passed by them, as now when the destroying angel passed over their houses. Note, 1. Distinguishing mercies lay under peculiar obligations. When a thousand fall at our side, and ten thousand at our right hand, and yet we are preserved, and have our lives given us for a prey, this should greatly affect us, Psa 91:7. In war or pestilence, if the arrow of death have passed by us, passed over us, hit the next to us and just missed us, we must not say it was by chance that we were preserved but by the special providence of our God. 2. Old mercies to ourselves, or to our fathers, must not be forgotten, but be had in everlasting remembrance, that God may be praised, our faith in him encouraged, and our hearts enlarged in his service. Secondly, It was designed to look forward as an earnest of the great sacrifice of the Lamb of God in the fulness of time, instead of us and our first-born. We were obnoxious to the sword of the destroying angel, but Christ our passover was sacrificed for us, his death was our life, and thus he was the Lamb slain from the foundation of the world, from the foundation of the Jewish church: Moses kept the passover by faith in Christ, for Christ was the end of the law for righteousness.

II. The people received these instructions with reverence and ready obedience. 1. They bowed the head and worshipped (Exo 12:27): they hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Note, When God gives law to us, we must give honour to him; when he speaks, we must bow our heads and worship. 2. They went away and did as they were commanded, Exo 12:23. Here was none of that discontent and murmuring among them which we read of, Exo 5:20, Exo 5:21. The plagues of Egypt had done them good, and raised their expectations of a glorious deliverance, which before they despaired of; and now they went forth to meet it in the way appointed. Note, The perfecting of God's mercies to us must be waited for in a humble observance of his institutions.

Keil-Delitzsch: Exo 12:1-28

Institution of the Passover. - The deliverance of Israel from the bondage of Egypt was at hand; also their adoption as the nation of Jehovah (Exo 6:6-7).

But for this a divine consecration was necessary, that their outward severance from the land of Egypt might be accompanied by an inward severance from everything of an Egyptian or heathen nature. This consecration was to be imparted by the Passover-a festival which was to lay the foundation for Israel's birth (Hos 2:5) into the new life of grace and fellowship with God, and to renew it perpetually in time to come. This festival was therefore instituted and commemorated before the exodus from Egypt. Vv. 1-28 contain the directions for the Passover: viz., Exo 12:1-14 for the keeping of the feast of the Passover before the departure from Egypt, and Exo 12:15-20 for the seven days' feast of unleavened bread. In Exo 12:21-27 Moses communicates to the elders of the nation the leading instructions as to the former feast, and the carrying out of those instructions is mentioned in Exo 12:28.

Exo 12:1-2

By the words, " in the land of Egypt, "the law of the Passover which follows is brought into connection with the giving of the law at Sinai and in the fields of Moab, and is distinguished in relation to the former as the first or foundation law for the congregation of Jehovah . The creation of Israel as the people of Jehovah (Isa 43:15) commenced with the institution of the Passover. As a proof of this, it was preceded by the appointment of a new era, fixing the commencement of the congregation of Jehovah. " This month "(i.e., the present in which ye stand) " be to you the head (i.e., the beginning) of the months, the first let it be to you for the months of the year; "i.e., let the numbering of the months, and therefore the year also, begin with it. Consequently the Israelites had hitherto had a different beginning to their year, probably only a civil year, commencing with the sowing, and ending with the termination of the harvest (cf. Exo 23:16); whereas the Egyptians most likely commenced their year with the overflowing of the Nile at the summer solstice (cf. Lepsius, Chron. 1, pp. 148ff.). The month which was henceforth to be the first of the year, and is frequently so designated (Exo 40:2, Exo 40:17; Lev 23:5, etc.), is called Abib (the ear-month) in Exo 13:4; Exo 23:15; Exo 34:18; Deu 16:1, because the corn was then in ear; after the captivity it was called Nisan (Neh 2:1; Est 3:7). It corresponds very nearly to our April.

Exo 12:3-14

Arrangements for the Passover. - " All the congregation of Israel "was the nation represented by its elders (cf. Exo 12:21, and my bibl. Arch. ii. p. 221). " On the tenth of this (i.e., the first) month, let every one take to himself שׂה (a lamb, lit., a young one, either sheep or goats; Exo 12:5, and Deu 14:4), according to fathers' houses "(vid., Exo 6:14), i.e., according to the natural distribution of the people into families, so that only the members of one family or family circle should unite, and not an indiscriminate company. In Exo 12:21 mishpachoth is used instead. "A lamb for the house," בּית , i.e., the family forming a household.

Exo 12:4

But if " the house be too small for a lamb "(lit., " small from the existence of a lamb, " מן comparative: משּׂה היות is an existence which receives its purpose from the lamb, which answers to that purpose, viz., the consumption of the lamb, i.e., if a family is not numerous enough to consume a lamb), " let him (the house-father) and his nearest neighbour against his house take (sc., a lamb) according to the calculation of the persons ." מכסה computatio (Lev 27:23), from כּסס computare ; and מכס , the calculated amount or number (Num 31:28): it only occurs in the Pentateuch. " Every one according to the measure of his eating shall ye reckon for the lamb: "i.e., in deciding whether several families had to unite, in order to consume one lamb, they were to estimate how much each person would be likely to eat. Consequently more than two families might unite for this purpose, when they consisted simply of the father and mother and little children. A later custom fixed ten as the number of persons to each paschal lamb; and Jonathan has interpolated this number into the text of his Targum.

Exo 12:5

The kind of lamb: תּמים integer , uninjured, without bodily fault, like all the sacrifices (Lev 22:19-20); a male like the burnt-offerings (Lev 1:3, Lev 1:11); שׁנה בּן one year old ( ἐνιαύσιος , lxx). This does not mean "standing in the first year, viz., from the eighth day of its life to the termination of the first year"( Rabb. Cler., etc.), a rule which applied to the other sacrifices only (Exo 22:29; Lev 22:27). The opinion expressed by Ewald and others, that oxen were also admitted at a later period, is quite erroneous, and cannot be proved from Deu 16:2, or 2Ch 30:24 and 2Ch 35:7. As the lamb was intended as a sacrifice (Exo 12:27), the characteristics were significant. Freedom from blemish and injury not only befitted the sacredness of the purpose to which they were devoted, but was a symbol of the moral integrity of the person represented by the sacrifice. It was to be a male, as taking the place of the male first-born of Israel; and a year old, because it was not till then that it reached the full, fresh vigour of its life. " Ye shall take it out from the sheep or from the goats: "i.e.,, as Theodoret explains it, "He who has a sheep, let him slay it; and he who has no sheep, let him take a goat."Later custom restricted the choice to the lamb alone; though even in the time of Josiah kids were still used as well (2Ch 25:7).

Exo 12:6

" And it shall be to you for preservation (ye shall keep it) until the fourteenth day, and then...slay it at sunset ."Among the reasons commonly assigned for the instruction to choose the lamb on the 10th, and keep it till the 14th, which Jonathan and Rashi supposed to refer to the Passover in Egypt alone, there is an element of truth in the one given most fully by Fagius , "that the sight of the lamb might furnish an occasion for conversation respecting their deliverance from Egypt,...and the mercy of God, who had so graciously looked upon them;"but this hardly serves to explain the interval of exactly four days. Hoffmann supposes it to refer to the four doroth (Gen 15:16), which had elapsed since Israel was brought to Egypt, to grow into a nation. The probability of such an allusion, however, depends upon just what Hoffmann denies without sufficient reason, viz., upon the lamb being regarded as a sacrifice, in which Israel consecrated itself to its God. It was to be slain by " the whole assembly of the congregation of Israel: "not by the whole assembled people, as though they gathered together for this purpose, for the slaughtering took place in every house (Exo 12:7); the meaning is simply, that the entire congregation, without any exception, was to slay it at the same time, viz., " between the two evenings "(Num 9:3, Num 9:5, Num 9:11), or "in the evening at sunset"(Deu 16:6). Different opinions have prevailed among the Jews from a very early date as to the precise time intended. Aben Ezra agrees with the Caraites and Samaritans in taking the first evening to be the time when the sun sinks below the horizon, and the second the time of total darkness; in which case, "between the two evenings"would be from 6 o'clock to 7:20. Kimchi and Rashi , on the other hand, regard the moment of sunset as the boundary between the two evenings, and Hitzig has lately adopted their opinion. According to the rabbinical idea, the time when the sun began to descend, viz., from 3 to 5 o'clock, was the first evening, and sunset the second; so that "between the two evenings"was from 3 to 6 o'clock. Modern expositors have very properly decided in favour of the view held by Aben Ezra and the custom adopted by the Caraites and Samaritans, from which the explanation given by Kimchi and Rashi does not materially differ. It is true that this argument has been adduced in favour of the rabbinical practice, viz., that "only by supposing the afternoon to have been included, can we understand why the day of Passover is always called the 14th (Lev 23:5; Num 9:3, etc.);"and also, that "if the slaughtering took place after sunset, it fell on the 15th Nisan, and not the 14th."But both arguments are based upon an untenable assumption. For it is obvious from Lev 23:32, where the fast prescribed for the day of atonement, which fell upon the 10th of the 7th month, is ordered to commence on the evening of the 9th day, "from even to even,"that although the Israelites reckoned the day of 24 hours from the evening sunset to sunset, in numbering the days they followed the natural day, and numbered each day according to the period between sunrise and sunset. Nevertheless there is no formal disagreement between the law and the rabbinical custom. The expression in Deu 16:6, "at (towards) sunset,"is sufficient to show that the boundary line between the two evenings is not to be fixed precisely at the moment of sunset, but only somewhere about that time. The daily evening sacrifice and the incense offering were also to be presented "between the two evenings"(Exo 29:39, Exo 29:41; Exo 30:8; Num 28:4). Now as this was not to take place exactly at the same time, but to precede it, they could not both occur at the time of sunset, but the former must have been offered before that. Moreover, in later times, when the paschal lamb was slain and offered at the sanctuary, it must have been slain and offered before sunset, if only to give sufficient time to prepare the paschal meal, which was to be over before midnight. It was from these circumstances that the rabbinical custom grew up in the course of time, and the lax use of the word evening, in Hebrew as well as in every other language, left space enough for this. For just as we do not confine the term morning to the time before sunset, but apply it generally to the early hours of the day, so the term evening is not restricted to the period after sunset. If the sacrifice prescribed for the morning could be offered after sunrise, the one appointed for the evening might in the same manner be offered before sunset.

Exo 12:7

Some of the blood was to be put ( נתן as in Lev 4:18, where יתּן is distinguished from הזּה , to sprinkle, in Lev 4:17) upon the two posts and the lintel of the door of the house in which the lamb was eaten. This blood was to be to them a sign (Exo 12:13); for when Jehovah passed through Egypt to smite the first-born, He would see the blood, and would spare these houses, and not permit the destroyer to enter them (Exo 12:13, Exo 12:23). The two posts with the lintel represented the door (Exo 12:23), which they surrounded; and the doorway through which the house was entered stood for the house itself, as we may see from the frequent expression "in thy gates,"for in thy towns (Exo 20:10; Deu 5:14; Deu 12:17, etc.). The threshold, which belonged to the door quite as much as the lintel, was not to be smeared with blood, in order that the blood might not be trodden under foot. But the smearing of the door-posts and lintel with blood, the house was expiated and consecrated on an altar. That the smearing with blood was to be regarded as an act of expiation, is evident from the simple fact, that a hyssop-bush was used for the purpose (Exo 12:22); for sprinkling with hyssop is never prescribed in the law, except in connection with purification in the sense of expiation (Lev 14:49.; Num 19:18-19). In Egypt the Israelites had no common altar; and for this reason, the houses in which they assembled for the Passover were consecrated as altars, and the persons found in them were thereby removed from the stroke of the destroyer. In this way the smearing of the door-posts and lintel became a sign to Israel of their deliverance from the destroyer. Jehovah made it so by His promise, that He would see the blood, and pass over the houses that were smeared with it. Through faith in this promise, Israel acquired in the sign a firm pledge of its deliverance. The smearing of the doorway was relinquished, after Moses (not Josiah, as Vaihinger supposes, cf. Deu 16:5-6) had transferred the slaying of the lambs to the court of the sanctuary, and the blood had been ordered to be sprinkled upon the altar there.

Exo 12:8-9

With regard to the preparation of the lamb for the meal, the following directions were given: " They shall eat the lamb in that night "(i.e., the night following the 14th), and none of it נא (" underdone "or raw), or בּשׁל (" boiled, "- lit., done, viz., בּמּים מבשּׁל , done in water, i.e., boiled, as בּשׁל does not mean to be boiled, but to become ripe or done, Joe 3:13); " but roasted with fire, even its head on ( along with ) its thighs and entrails; "i.e., as Rashi correctly explains it, "undivided or whole, so that neither head nor thighs were cut off, and not a bone was broken (Exo 12:46), and the viscera were roasted in the belly along with the entrails,"the latter, of course, being first of all cleansed. On כּרעים and קרב see Lev 1:9. These regulations are all to be regarded from one point of view. The first two, neither underdone nor boiled, were connected with the roasting of the animal whole. As the roasting no doubt took place on a spit, since the Israelites while in Egypt can hardly have possessed such ovens of their own, as are prescribed in the Talmud and are met with in Persia, the lamb would be very likely to be roasted imperfectly, or underdone, especially in the hurry that must have preceded the exodus (Exo 12:11). By boiling, again, the integrity of the animal would have been destroyed, partly through the fact that it could never have been got into a pot whole, as the Israelites had no pots or kettles sufficiently large, and still more through the fact that, in boiling, the substance of the flesh is more or less dissolved. For it is very certain that the command to roast was not founded upon the hurry of the whole procedure, as a whole animal could be quite as quickly boiled as roasted, if not even more quickly, and the Israelites must have possessed the requisite cooking utensils. It was to be roasted, in order that it might be placed upon the table undivided and essentially unchanged. "Through the unity and integrity of the lamb given them to eat, the participants were to be joined into an undivided unity and fellowship with the Lord, who had provided them with the meal"(cf. 1Co 10:17).

(Note: See my Archäologie i. p. 386. Baehr (Symb. 2, 635) has given the true explanation: "By avoiding the breaking of the bones, the animal was preserved in complete integrity, undisturbed and entire (Psa 34:20). The sacrificial lamb to be eaten was to be thoroughly and perfectly whole, and at the time of eating was to appear as a perfect whole, and therefore as one; for it is not what is dissected, divided, broken in pieces, but only what is whole, that is eo ipso one. There was not other reason for this, than that all who took part in this one whole animal, i.e., all who ate of it, should look upon themselves as one whole, one community, like those who eat the New Testament Passover, the body of Christ (1Co 5:7), of whom the apostle says (1Co 10:17), "There is one bread, and so we, being many, are one body: for we are all partakers of one body."The preservation of Christ, so that not a bone was broken, had the same signification; and God ordained this that He might appear as the true paschal lamb, that was slain for the sins of the world.")

They were to eat it with מצות ( ἄζυμα , azymi panes ; lxx, Vulg .), i.e., (not sweet, or parched, but) pure loaves , nor fermented with leaven; for leaven, which sets the dough in fermentation, and so produces impurity, was a natural symbol of moral corruption, and was excluded from the sacrifices therefore as defiling (Lev 2:11).

" Over (upon) bitter herbs they shall eat it ." מררים , πικρίδες (lxx), lactucae agrestes ( Vulg .), probably refers to various kinds of bitter herbs. Πικρίς , according to Aristot. Hist . an. 9, 6, and Plin. h. n. 8, 41, is the same as lactuca silvestris , or wild lettuce; but in Dioscor . 2, 160, it is referred to as the wild σέρις or κιχώριον , i.e., wild endive, the intubus or intubum of the Romans. As lettuce and endive are indigenous in Egypt, and endive is also met with in Syria from the beginning of the winter months to the end of March, and lettuce in April and May, it is to these herbs of bitter flavor that the term merorim chiefly applies; though others may also be included, as the Arabs apply the same term to Scorzonera orient., Picris scabra, Sonclus oler., Hieracium uniflor., and others ( Forsk. flor. cxviii. and 143); and in the Mishnah , Pes. 2, 6, five different varieties of bitter herbs are reckoned as merorim, though it is difficult to determine what they are (cf. Bochart, Hieroz. 1, pp. 691ff., and Cels. Hierobot. ii. p. 727). By על (upon) the bitter herbs are represented, both here and in Num 9:11, not as an accompaniment to the meat, but as the basis of the meal. על does not signify along with, or indicate accompaniment, not even in Exo 35:22; but in this and other similar passages it still retains its primary signification, upon or over . It is only used to signify accompaniment in cases where the ideas of protection, meditation, or addition are prominent. If, then, the bitter herbs are represented in this passage as the basis of the meal, and the unleavened bread also in Num 9:11, it is evident that the bitter herbs were not intended to be regarded as a savoury accompaniment, by which more flavour was imparted to the sweeter food, but had a more profound signification. The bitter herbs were to call to mind the bitterness of life experienced by Israel in Egypt (Exo 1:14), and this bitterness was to be overpowered by the sweet flesh of the lamb. In the same way the unleavened loaves are regarded as forming part of the substance of the meal in Num 9:11, in accordance with their significance in relation to it (vid., Exo 12:15). There is no discrepancy between this and Deu 16:3, where the mazzoth are spoken of as an accompaniment to the flesh of the sacrifice; for the allusion there is not to the eating of the paschal lamb, but to sacrificial meals held during the seven days' festival.

Exo 12:10-11

The lamb was to be all eaten wherever this was possible; but if any was left, it was to be burned with fire the following day, - a rule afterwards laid down for all the sacrificial meals, with one solitary exception (vid., Lev 7:15). They were to eat it בּחפּזון , " in anxious flight "(from חפז trepidare , Psa 31:23; to flee in terror, Deu 20:3; 2Ki 7:15); in travelling costume therefore, - with " the loins girded, "that they might not be impeded in their walking by the long flowing dress (2Ki 4:29), - with " shoes (Sandals) on their feet, "that they might be ready to walk on hard, rough roads, instead of barefooted, as they generally went (cf. Jos 9:5, Jos 9:13; Bynaeus de calceis ii. 1, 7; and Bochart, Hieroz. i. pp. 686ff.), and " staff in hand "(Gen 32:11). The directions in Exo 12:11 had reference to the paschal meal in Egypt only, and had no other signification than to prepare the Israelites for their approaching departure. But though "this preparation was intended to give the paschal meal the appearance of a support for the journey, which the Israelites were about to tale,"this by no means exhausts its signification. The divine instructions close with the words, "it is פּסח to Jehovah ;"i.e., what is prescribed is a pesach appointed by Jehovah, and to be kept for Him (cf. Exo 20:10, "Sabbath to Jehovah;"Exo 32:5, "feast to Jehovah"). The word פּסח , Aram . פסחא , Gr. πάσχα , is derived from פּסח , lit., to leap or hop, from which these two meanings arise: (1) to limp (1Ki 18:21; 2Sa 4:4, etc.); and (2) to pass over, transire (hence Tiphsah , a passage over, 1Ki 4:24). It is for the most part used figuratively for ὑπερβαίνειν , to pass by or spare; as in this case, where the destroying angel passed by the doors and houses of the Israelites that were smeared with blood. From this, pesach ( ὑπέρβασις , Aquil . in Exo 12:11; ὑπερβασία , Joseph . Ant. ii. 14, 6) came afterwards to be used for the lamb, through which, according to divine appointment, the passing by or sparing had been effected (Exo 12:21, Exo 12:27; 2Ch 35:1, 2Ch 35:13, etc.); then for the preparation of the lamb for a meal, in accordance with the divine instructions, or for the celebration of this meal (thus here, Exo 12:11; Lev 23:5; Num 9:7, etc.); and then, lastly, it was transferred to the whole seven days' observance of the feast of unleavened bread, which began with this meal (Deu 16:1), and also to the sacrifices which were to be offered at that feast (Deu 16:2; 2Ch 35:1, 2Ch 35:7, etc.). The killing of the lamb appointed for the pesach was a זבח , i.e., a slain-offering, as Moses calls it when making known the command of God to the elders (Exo 12:27); consequently the eating of it was a sacrificial feast ("the sacrifice of the feast of the Passover,"Exo 34:25). For זבח is never applied to slaying alone, as שׁחט is. Even in Pro 17:1 and 1Sa 28:24, which Hoffmann adduces in support of this meaning, it signifies "to sacrifice"only in a figurative or transferred sense. At the first Passover in Egypt, it is true, there was no presentation ( הקריב ), because Israel had not altar there. But the presentation took place at the very first repetition of the festival at Sinai (Num 9:7). The omission of this in Egypt, on account of the circumstances in which they were placed, constituted no essential difference between the first "sacrifice of the Passover"and the repetitions of it; for the choice of the lamb four days before it was slain, was a substitute for the presentation, and the sprinkling of the blood, which was essential to every sacrifice, was effected in the smearing of the door-posts and lintel. The other difference upon which Hofmann lays stress, viz., that at all subsequent Passovers the fat of the animal was burned upon the altar, is very questionable. For this custom cannot be proved from the Old Testament, though it is prescribed in the Mishnah .

(Note: In the elaborate account of the Passover under Josiah, in 2 Chron 35, we have, it is true, an allusion to the presentation of the burnt-offering and fat (2Ch 35:14); but the boiling of the offerings in pots, caldrons, and pans is also mentioned, along with the roasting of the Passover (2Ch 35:13); from which it is very obvious, that in this account the offering of burnt and slain-offerings is associated with the preparation of the paschal lamb, and the paschal meal is not specially separated from the sacrificial meals of the seven days' feast; just as we find that the king and the princes give the priests and Levites not only lambs and kids, but oxen also, for the sacrifices and sacrificial meals of this festival (see my Archäologie , §81, 8).)

But even if the burning of the fat of the paschal lamb had taken place shortly after the giving of the law, on the ground of the general command in Lev 3:17; Lev 7:23. (for this is not taken for granted in Exo 23:18, as we shall afterwards show), this difference could also be accounted for from the want of an altar in Egypt, and would not warrant us in refusing to admit the sacrificial character of the first Passover. For the appointment of the paschal meal by God does not preclude the idea that it was a religious service, nor the want of an altar the idea of sacrifice, as Hoffmann supposes. All the sacrifices of the Jewish nation were minutely prescribed by God, so that the presentation of them was the consequence of divine instructions. And even though the Israelites, when holding the first Passover according to the command of God, merely gave expression to their desire to participate in the deliverance from destruction and the redemption of Egypt, and also to their faith in the word and promise of God, we must neither measure the signification of this divine institution by that fact, nor restrict it to this alone, inasmuch as it is expressly described as a sacrificial meal.

Exo 12:12-13

In Exo 12:12 and Exo 12:13 the name pesach is explained. In that night Jehovah would pass through Egypt, smite all the first-born of man and beast, execute judgment upon all the gods of Egypt, and pass over ( פּסח ) the Israelites. In what the judgment upon all the gods of Egypt consisted, it is hard to determine. The meaning of these words is not exhausted by Calvin's remark: "God declared that He would be a judge against the false gods, because it was most apparent then, now little help was to be found in them, and how vain and fallacious was their worship."The gods of Egypt were spiritual authorities and powers, δαιμόνια , which governed the life and spirit of the Egyptians. Hence the judgment upon them could not consist of the destruction of idols, as Ps. Jonathan's paraphrase supposes: idola fusa colliquescent, lapidea concidentur, testacea confringentur, lignea in cinerem redigentur . For there is nothing said about this; but in v. 29 the death of the first-born of men and cattle alone is mentioned as the execution of the divine threat; and in Num 33:4 also the judgment upon the gods is connected with the burial of the first-born, without special reference to anything besides. From this it seems to follow pretty certainly, that the judgments upon the gods of Egypt consisted in the slaying of the first-born of man and beast. But the slaying of the first-born was a judgment upon the gods, not only because the impotence and worthlessness of the fancied gods were displayed in the consternation produced by this stroke, but still more directly in the fact, that in the slaying of the king's son and many of the first-born animals, the gods of Egypt, which were worshipped both in their kings and also in certain sacred animals, such as the bull Apis and the goat Nendes, were actually smitten themselves.

Exo 12:13

To the Israelites, on the other hand, the blood upon the houses in which they were assembled would be a sign and pledge that Jehovah would spare them, and no plague should fall upon them to destroy (cf. Eze 21:31; not "for the destroyer,"for there is no article with למשׁחית ).

Exo 12:14

That day (the evening of the 14th) Israel was to keep " for a commemoration as a feast to Jehovah, "consecrated for all time, as an " eternal ordinance, " לדרתיכם "in your generations,"i.e., for all ages, דּרת denoting the succession of future generations (vid., Exo 12:24). As the divine act of Israel's redemption was of eternal significance, so the commemoration of that act was to be an eternal ordinance, and to be upheld as long as Israel should exist as the redeemed people of the Lord, i.e., to all eternity, just as the new life of the redeemed was to endure for ever. For the Passover, the remembrance of which was to be revived by the constant repetition of the feast, was the celebration of their birth into the new life of fellowship with the Lord. The preservation from the stroke of the destroyer, from which the feast received its name, was the commencement of their redemption from the bondage of Egypt, and their elevation into the nation of Jehovah. The blood of the paschal lamb was atoning blood; for the Passover was a sacrifice, which combined in itself the signification of the future sin-offerings and peace-offerings; in other words, which shadowed forth both expiation and quickening fellowship with God. The smearing of the houses of the Israelites with the atoning blood of the sacrifice set forth the reconciliation of Israel and its God, through the forgiveness and expiation of its sins; and in the sacrificial meal which followed, their communion with the Lord, i.e., their adoption as children of God, was typically completed. In the meal the sacrificium became a sacramentum , the flesh of the sacrifice a means of grace, by which the Lord adopted His spared and redeemed people into the fellowship of His house, and gave them food for the refreshing of their souls.

Exo 12:15-20

Judging from the words " I brought out "in Exo 12:17, Moses did not receive instructions respecting the seven days' feast of Mazzoth till after the exodus from Egypt; but on account of its internal and substantial connection with the Passover, it is placed here in immediate association with the institution of the paschal meal. " Seven days shall he eat unleavened bread, only ( אך ) on the first day (i.e., not later than the first day) he shall cause to cease (i.e., put away) leaven out of your houses."The first day was the 15th of the month (cf. Lev 23:6; Num 28:17). On the other hand, when בּראשׁון is thus defined in Exo 12:18, "on the 14th day of the month at even,"this may be accounted for from the close connection between the feast of Mazzoth and the feast of Passover, inasmuch as unleavened bread was to be eaten with the paschal lamb, so that the leaven had to be cleared away before this meal. The significance of this feast was in the eating of the mazzoth , i.e., of pure unleavened bread (see Exo 12:8). As bread, which is the principal means of preserving life, might easily be regarded as the symbol of life itself, so far as the latter is set forth in the means employed for its own maintenance and invigoration, so the mazzoth , or unleavened loaves, were symbolical of the new life, as cleansed from the leaven of a sinful nature. But if the eating of mazzoth was to shadow forth the new life into which Israel was transferred, any one who ate leavened bread at the feast would renounce this new life, and was therefore to be cut off from Israel, i.e., "from the congregation of Israel"(Exo 12:19).

Exo 12:16

On the first and seventh days, a holy meeting was to be held, and labour to be suspended. מקרא־קדשׁ is not indictio sancti, proclamatio sanctitatis ( Vitringa ), but a holy assembly , i.e., a meeting of the people for the worship of Jehovah (Eze 46:3, Eze 46:9). מקרא , from קרא to call, is that which is called, i.e., the assembly (Isa 4:5; Neh 8:8). No work was to be done upon these days, except what was necessary for the preparation of food; on the Sabbath, even this was prohibited (Exo 35:2-3). Hence in Lev 23:7, the "work"is called "servile work,"ordinary handicraft.

Exo 12:17-20

" Observe the Mazzoth "(i.e., the directions given in Exo 12:15 and Exo 12:16 respecting the feast of Mazzoth), "for on this very day I have brought your armies out of the land of Egypt." This was effected in the night of the 14th-15th, or rather at midnight, and therefore in the early morning of the 15th Abib. Because Jehovah had brought Israel out of Egypt on the 15th Abib, therefore Israel was to keep Mazzoth for seven days. Of course it was not merely a commemoration of this event, but the exodus formed the groundwork of the seven days' feast, because it was by this that Israel had been introduced into a new vital element. For this reason the Israelites were to put away all the leaven of their Egyptian nature, the leaven of malice and wickedness (1Co 5:8), and by eating pure and holy bread, and meeting for the worship of God, to show that they were walking in newness of life. This aspect of the feast will serve to explain the repeated emphasis laid upon the instructions given concerning it, and the repeated threat of extermination against either native or foreigner, in case the law should be disobeyed (Exo 12:18-20). To eat leavened bread at this feast, would have been a denial of the divine act, by which Israel was introduced into the new life of fellowship with Jehovah. גּר , a stranger, was a non-Israelite who lived for a time, or possibly for his whole life, in the midst of the Israelitish nation, but without being incorporated into it by circumcision. הארץ אזרח , a tree that grows upon the soil in which it was planted; hence indigena , the native of a country. This term was applied to the Israelites, "because they had sprung from Isaac and Jacob, who were born in the land of Canaan, and had received it from God as a permanent settlement"( Clericus ). The feast of Mazzoth , the commemoration of Israel's creation as the people of Jehovah (Isa 43:15-17), was fixed for seven days, to stamp upon it in the number seven the seal of the covenant relationship. This heptad of days was made holy through the sanctification of the first and last days by the holding of a holy assembly, and the entire suspension of work. The beginning and the end comprehended the whole. In the eating of unleavened bread Israel laboured for meat for the new life (Joh 6:27), whilst the seal of worship was impressed upon this new life in the holy convocation, and the suspension of labour was the symbol of rest in the Lord.

Exo 12:21-28

Of the directions given by Moses to the elders of the nation, the leading points only are mentioned here, viz., the slaying of the lamb and the application of the blood (Exo 12:21, Exo 12:22). The reason for this is then explained in Exo 12:23, and the rule laid down in Exo 12:24-27 for its observance in the future.

Exo 12:21-22

" Withdraw and take: " משׁך is intransitive here, to draw away, withdraw, as in Jdg 4:6; Jdg 5:14; Jdg 20:37. אזוב אגדּת : a bunch or bundle of hyssop: according to Maimonides , "quantum quis comprehendit manu sua ." אזוב ( ὕσσωπος ) was probably not the plant which we call hyssop, the hyssopus officinalis , for it is uncertain whether this is to be found in Syria and Arabia, but a species of origanum resembling hyssop, the Arabian zâter , either wild marjoram or a kind of thyme, Thymus serpyllum , mentioned in Forsk. flora Aeg. p. 107, which is very common in Syria and Arabia, and is called zâter , or zatureya , the pepper or bean plant. " That is in the bason; "viz the bason in which the blood had been caught when the animal was killed. והגּעתּם , " and let it reach to, i.e., strike, the lintel: "in ordinary purifications the blood was sprinkled with the bunch of hyssop (Lev 14:51; Num 19:18). The reason for the command not to go out of the door of the house was, that in this night of judgment there would be no safety anywhere except behind the blood-stained door.

Exo 12:23-26

(cf. Exo 12:13). " He will not suffer ( יתּן ) the destroyer to come into your houses: "Jehovah effected the destruction of the first-born through המּשׁחית , the destroyer, or destroying angel, ὁ ὁλοθρεύων (Heb 11:28), i.e., not a fallen angel, but the angel of Jehovah, in whom Jehovah revealed Himself to the patriarchs and Moses. This is not at variance with Psa 78:49; for the writer of this psalm regards not only the slaying of the first-born, but also the pestilence (Exo 9:1-7), as effected through the medium of angels of evil: though, according to the analogy of 1Sa 13:17, המּשׁחית might certainly be understood collectively as applying to a company of angels. Exo 12:24. " This word, "i.e., the instructions respecting the Passover, they were to regard as an institution for themselves and their children for ever ( עד־עולם in the same sense as עולם , Gen 17:7, Gen 17:13); and when dwelling in the promised land, they were to explain the meaning of this service to their sons. The ceremony is called עבדה , "service,"inasmuch as it was the fulfilment of a divine command, a performance demanded by God, though it promoted the good of Israel.

Exo 12:27

After hearing the divine instructions, the people, represented by their elders, bowed and worshipped; not only to show their faith, but also to manifest their gratitude for the deliverance which they were to receive in the Passover.

Exo 12:28

They then proceeded to execute the command, that through the obedience of faith they might appropriate the blessing of this "service."

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 12:1--13:17

C. God's redemption of His people 12:1-13:16

Scholars differ in their opinions as to when Israel actually became a nation. Many have made a strong case for commencing national existence with the institution of the Passover that this section records.¹⁹⁶

". . . properly understood, the Exodus also is precisely the event and the moment that coincides with the historical expression of God's election of Israel. The choice of Israel as the special people of Yahweh occurred not at Sinai but in the land of Goshen. The Exodus was the elective event; Sinai was its covenant formalization."¹⁹⁷

God gave the Israelites a national calendar that set them apart from other nations (v. 2). They also received instructions for two national feasts that they were to perpetuate forever thereafter (vv. 14, 17, 24). Also Moses revealed and explained the event that resulted in their separation from Egypt here.

Constable: Exo 12:1-28

1. The consecration of Israel as the covenant nation 12:1-28

"The account of the final proof of Yahweh's Presence in Egypt has been expanded by a series of instructions related to cultic requirements designed to commemorate that proof and the freedom it purchased."¹⁹⁸

Constable: Exo 12:1-14

Directions for the Passover 12:1-14

The Jews called their first month Abib (v. 2). After the Babylonian captivity they renamed it Nisan (Neh. 2:1; Esth. 3:7). It corresponds to our March-April. Abib means "ear-month" referring to the month when the grain was in the ear.

"The reference to the Passover month as the lead month,' the first of the year's months' is best understood as a double entendre. On the one hand, the statement may be connected with an annual calendar, but on the other hand, it is surely an affirmation of the theological importance of Yahweh's Passover."¹⁹⁹

The spring was an appropriate time for the Exodus because it symbolized new life and growth. Israel had two calendars: one religious (this one) and one civil (23:16). The civil year began exactly six months later in the fall. The Israelites used both calendars until the Babylonian captivity. After that, they used only the civil calendar.²⁰⁰

". . . the sense of the verse is: you are now beginning to count a new year, now the new year will bring you a change of destiny."²⁰¹

The Hebrew Calendar202
Name of Month		Number of Month		Day(s)	Festival	Modern Month	Agricultural Season
Pre-exile	Post-exile	Sacred Year	Civil Year
Abib	Nisan	1	7	1	New Moon	March/ April	Spring Equinox
				14	Passover		Occasional Sirocco
				15-21	Un-leavened Bread		Latter rains; flood season; beginning of barley season
				16	Firstfruits		Flax Harvest
				21	Holy Convo-cation
Ziv	Iyyar	2	8			April/May	Dry season begins; apricots ripen
	Sivan	3	9	7	Pentecost (Feast of Weeks)	May/June	Wheat harvest begins; dry winds; early figs; grapes ripen
	Tammuz	4	10			June/July	Hot, dry season; grape harvest
	Ab	5	11			July/ August	Air still; heat intense; olive harvest
	Elul	6	12			August/ September	Dates and summer figs
Ethanim	Tishri	7	1	1	Feast of Trumpets	September/October	Early (former) rains
				10	Day of Atonement		Heavy dews
				15-21	Feast of Taber-nacles		Plowing; seed time
				22	Solemn Assembly
Bul	Hesh-van	8	2			October/ November	Rains; winter figs; wheat and barley sown
	Chislev	9	3	25	Dedication	November/December	Winter begins; pastures become green
	Tebeth	10	4			December/January	Coldest month; rains; snow on high ground
	Shebat	11	5			January/ February	Growing warmer; almond trees blossom
	Adar	12	6	15	Feast of Purim	February/March	Spring (latter) rains begin; citrus fruit harvest

Note that the Passover was a communal celebration. The Israelites were to observe it with their redeemed brethren, not alone (v. 4). They celebrated the corporate redemption of the nation corporately (cf. Luke 22:17-20; 1 Cor. 11:23-29).

Since the lamb was a substitute sacrifice its required characteristics are significant (v. 5; cf. John 1:29; 1 Cor. 5:7; 1 Pet. 1:19).

"Freedom from blemish and injury not only befitted the sacredness of the purpose to which they were devoted, but was a symbol of the moral integrity of the person represented by the sacrifice. It was to be a male, as taking the place of the male first-born of Israel; and a year old, because it was not till then that it reached the full, fresh vigour of its life."²⁰³

Some of the ancient rabbis taught that God wanted the Jews to sacrifice the Passover lamb exactly at sunset because of the instructions in verse 6 and Deuteronomy 16:6. However "at twilight" literally means "between the two evenings." The more widely held Jewish view was that the first evening began right after noon and the second began when the sun set.²⁰⁴ In Josephus' day, which was also Jesus' day, the Jews slew the Passover lamb in mid-afternoon.²⁰⁵ The Lord Jesus Christ died during this time (i.e., about 3:00 p.m., Matt. 27:45-50; Mark 15:34-37; Luke 23:44-46; 1 Cor. 5:7).

The sprinkling of the blood on the sides and top of the doorway into the house was a sign (v. 7; cf. v. 13). It had significance to the Jews. The door represented the house (cf. 20:10; Deut. 5:14; 12:17; et al.). The smearing of the blood on the door with hyssop was an act of expiation (cleansing; cf. Lev. 14:49-53; Num. 19:18-19). This act consecrated the houses of the Israelites as altars. They had no other altars in Egypt. They were not to apply the blood to the other member of the door frame, the threshold, because someone might tread on it. The symbolic value of the blood made this action inappropriate. The whole ritual signified to the Jews that the blood (life poured out, Lev. 17:11) of a sinless, divinely appointed substitute cleansed their sins and resulted in their setting apart (sanctification) to God. The application of the blood as directed was a demonstration of the Israelites' faith in God's promise that He would pass over them (v. 13; cf. Heb. 11:28).

The method of preparing and eating the lamb was also significant (vv. 8-11). God directed that they roast it in the manner common to nomads rather than eating it raw as many of their contemporary pagans ate their sacrificial meat (cf. 1 Sam. 2:14-15). They were not to boil the lamb either (v. 9). Roasting enabled the host to place the lamb on the table undivided and unchanged in its essential structure and appearance (v. 9). This would have strengthened the impression of the substitute nature of the lamb. It looked like an animal rather than just meat.

The unleavened bread was bread that had not risen (cf. 12:34). The bitter herbs--perhaps endive, chicory, and or other herbs native to Egypt--would later recall to the Israelites who ate them the bitter experiences of life in Egypt. However the sweetness of the lamb overpowered the bitterness of the herbs. The Israelites were not to eat the parts of the meal again as leftovers (v. 10). It was a special sacrificial meal, not just another dinner. Moreover they were to eat it in haste (v. 11) as a memorial of the events of the night when they first ate it, the night when God provided deliverance for His people.²⁰⁶

"Those consuming the meat were not to be in the relaxed dress of home, but in traveling attire; not at ease around a table, but with walking-stick in hand; not in calm security, but in haste, with anxiety."²⁰⁷

In slaying the king's son and many of the first-born animals, God smote the gods of Egypt that these living beings represented (v. 12). This was the final proof of Yahweh's sovereignty.

"The firstborn of Pharaoh was not only his successor to the throne, but by the act of the gods was a specially born son having divine property. Gods associated with the birth of children would certainly have been involved in a plague of this nature. These included Min, the god of procreation and reproduction, along with Isis who was the symbol of fecundity or the power to produce offspring. Since Hathor was not only a goddess of love but one of seven deities who attended the birth of children, she too would be implicated in the disaster of this plague. From excavations we already have learned of the tremendous importance of the Apis bull, a firstborn animal and other animals of like designation would have had a tremendous theological impact on temple attendants as well as commoners who were capable of witnessing this tragic event. The death cry which was heard throughout Egypt was not only a wail that bemoaned the loss of a son or precious animals, but also the incapability of the many gods of Egypt to respond and protect them from such tragedy."²⁰⁸

Egyptian religion and culture valued sameness and continuity very highly. The Egyptians even minimized the individual differences between the Pharaohs.

"The death of a king was, in a manner characteristic of the Egyptians, glossed over in so far as it meant a change."²⁰⁹

The Egyptians had to acknowledge the death of Pharaoh's son, however, as an event that Yahweh had brought to pass.

Note that God said that when He saw the blood He would pass over the Jews (v. 13). He did not say when they saw it. The ground of their security was propitiation. The blood satisfied God. Therefore the Israelites could rest. The reason we can have peace with God is that Jesus Christ's blood satisfied God. Many Christians have no peace because the blood of the Lamb of God does not satisfy them. They think something more has to supplement His work (i.e., human good works). However, God says the blood of the sacrifice He provided is enough (cf. 1 John 2:1).

Constable: Exo 12:15-20

Directions for the Feast of Unleavened Bread 12:15-20

The Feast of Unleavened Bread began with the Passover meal and continued for seven more days (v. 15). The bread that the Jews used contained no leaven (yeast), which made it like a cracker rather than cake in its consistency. The Old Testament uses leaven as a symbol of sin often. Leaven gradually permeates dough, and it affects every part of the dough. Here it not only reminded the Israelites in later generations that their ancestors fled Egypt in haste, before their dough could rise. It also reminded them that their lives should resemble the unleavened bread as redeemed people. Bread is the staff of life and represents life. The life of the Israelites was to be separate from sin since they had received new life as a result of God's provision of the Passover lamb. Eating unleavened bread for a week and removing all leaven from their houses would have impressed the necessity of a holy life upon the Israelites.

"For us the leaven must stand for the selfness which is characteristic of us all, through the exaggerated instinct of self-preservation and the heredity received through generations, which have been a law to themselves, serving the desires of the flesh and of the mind. We are by nature self-confident, self-indulgent, self-opinionated; we live with self as our goal, and around the pivot of I our whole being revolves."²¹⁰

Anyone who refused to abide by these rules repudiated the spiritual lesson contained in the symbols and was therefore "cut off from Israel." This phrase means to experience separation from the rights and privileges of the nation through death.²¹¹

The Israelites celebrated the Passover on the fourteenth of Abib, and the Feast of Unleavened Bread continued through the twenty-first (v. 18). God's call to the Israelites to live holy lives arose from what God had done for them. Consecration follows redemption; it is not a prerequisite for redemption. Similarly God calls us to be holy in view of what He has done for us (cf. Rom. 12:1-2). He does not say we can experience redemption if we become holy first.

Sunset ended one day and began the next for the Jews.

Constable: Exo 12:21-28

The communication and execution of the directions concerning the Passover 12:21-28

Hyssop grew commonly on rocks and walls in the Near East and Egypt (v. 22). If it was the same plant that we identify as hyssop today, masses of tiny white flowers and a fragrant aroma characterized it. The Jews used it for applying blood to the door in the Passover ritual because of its availability and suitability as a liquid applicator. They also used it in the purification rite for lepers (Lev. 14:4, 6), the purification rite for a plague (Lev. 14:49-52), and for the red heifer sacrifice ritual (Num. 19:2-6).

"The hairy surface of its leaves and branches holds liquids well and makes it suitable as a sprinkling device for purification rituals."²¹²

"The people were instructed that the only way they could avert the destroyer' was to put the blood of the lamb on their doorposts. Though the text does not explicitly state it, the overall argument of the Pentateuch . . . would suggest that their obedience to the word of the Lord in this instance was an evidence of their faith and trust in him [cf. Heb. 11:28]."²¹³

God through Moses stressed the significance and the importance of perpetuating the Passover (v. 26).

"The Israelitish child will not unthinkingly practice a dead worship; he will ask: What does it mean? and the Israelitish father must not suppress the questions of the growing mind, but answer them, and thus begin the spiritualizing [the explanation of the spiritual significance] of the paschal rite."²¹⁴

Worship and obedience occur together again here (vv. 27-28). These are the two proper responses to God's provision of redemption. They express true faith. These are key words in Exodus.

"The section closes with one of those rare notices in Israel's history: they did exactly what the Lord had commanded (v. 28)--and well they might after witnessing what had happened to the obstinate king and people of Egypt!"²¹⁵

Guzik: Exo 12:1-51

Exodus 12 - God Institutes Passover

A. Passover instructions.

1. (1-6) Each household should take a lamb.

Now the LORD spoke to Moses and Aaron in the land of Egypt, saying, "This month shall be your beginning of months; it shall be the first month of the year to you. Speak to all the congregation of Israel, saying: 'On the tenth day of this month every man shall take for himself a lamb, according to the house of his father, a lamb for a household. And if the household is too small for the lamb, let him and his neighbor next to his house take it according to the number of the persons; according to each man's need you shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year. You may take it from the sheep or from the goats. Now you shall keep it until the fourteenth day of the same month. Then the whole assembly of the congregation of Israel shall kill it at twilight.'"

a. This month shall be your beginning of months: The coming deliverance from Egypt is such a significant act that God tells the children of Israel to remake their calendar - the new year will now start with the month of their redemption from Egypt.

b. Every man shall take for himself a lamb: On the tenth of this first month, each family - or household - is to take a lamb, and the lamb is to live with the family for the four days until Passover.

i. In this way, the lamb became part of the family. By the time it was sacrificed on the fourteenth it was cherished and mourned; God wanted the sacrifice of something precious.

ii. If the household is too small for the lamb: The rabbis later determined that there should be at least ten people for each Passover lamb, and not more than twenty.

c. Your lamb shall be without blemish: The lamb was also to be without blemish; this sacrifice unto the LORD had to be as perfect as a lamb could be.

d. You may take it from the sheep or from the goats: This may sound confusing, but the Hebrew word for lamb can refer to either a young sheep or a young goat.

i. "The Hebrew seh is quite a neutral word and should be translated 'head of (small) stock', applying equally to sheep and goats of any age. The Hebrews, like the Chinese, seem to have regarded any distinction between sheep and goats as a minor subdivision. Probably because of this, to 'separate the sheep from the goats' is proverbial of God's discernment in New Testament times (Matthew 25:32)." (Cole)

2. (7-11) Instructions for eating the Passover.

'And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it. Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it. Do not eat it raw, nor boiled at all with water, but roasted in fire; its head with its legs and its entrails. You shall let none of it remain until morning, and what remains of it until morning you shall burn with fire. And thus you shall eat it: with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. It is the Lord's Passover.'

a. Take some of the blood and put it on the two doorposts and on the lintel of the houses: Before the Passover lamb could be eaten, its blood had to be applied to the doorway of the home, to the top and upon each side the blood was applied. The only part of this sacrifice given to God was the blood; the rest was eaten by each family or discarded (what remains of it until morning you shall burn with fire).

i. As the blood was applied to the top and each side of the doorway, this blood dripped down, forming a figure of a cross in the doorway.

b. And thus you shall eat it: Then, the lamb could be eaten - but only if it had been roasted in fire, with the lamb itself coming into contact with the fire, and with bitter herbs accompanying the meal.

i. As our Passover sacrifice, Jesus had to come into direct contact with the "fire" of the Father's judgment on our behalf, and the bitterness of the cross is reflected in the bitter herbs.

c. Let none of it remain until morning: The Passover lamb had to be eaten completely; a family had to totally consume the sacrifice.

d. With a belt on your waist, your sandals on your feet, and your staff in your hand: The Passover lamb had to be eaten in faith, trusting that the deliverance promised to Israel was present, and that they would walk in that deliverance immediately.

i. Faith was essential to the keeping of Passover: By faith he [Moses] kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them. (Hebrews 11:28)

3. (12-13) The protection of the blood.

'For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.'

a. When I see the blood, I will pass over you: For Israel to be spared the judgment on the firstborn, they had to apply to blood just as God said they should. The blood of the lamb was essential to what God required.

i. If an Israelite home didn't believe in the power of the blood of the lamb, they could sacrifice the lamb and eat it, but they would still be visited by judgment.

ii. If an Egyptian home did believe in the power of the blood of the lamb, and made a proper Passover sacrifice, they would be spared the judgment.

iii. Additionally, an intellectual agreement with what God said about the blood was not enough; they actually had to do what God said must be done with the blood.

b. I will strike all the firstborn in the land of Egypt: The judgment on the firstborn was a powerful act of God, because the firstborn was always considered favored and privileged before God. If God judges the firstborn, then what of the rest of us?

4. (14-20) The institution of Passover and Unleavened Bread as feasts.

'So this day shall be to you a memorial; and you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by an everlasting ordinance. Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat; that only may be prepared by you. So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance. In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening. For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land. You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.'

a. Seven days you shall eat unleavened bread: Passover began on the tenth; on the 14th they ate the Passover, and this was the first day of unleavened bread; then for the next seven days, they ate only unleavened bread.

b. So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt: For the first Passover, the unleavened bread was a practical necessity - they left Egypt in such a hurry there was no time to allow for the dough to rise. After the first Passover, the Feast of Unleavened Bread was a testimony throughout your generations.

c. For seven days no leaven shall be found in your houses: Leaven was also a picture of sin and corruption, because of the way a little leaven influences a whole lump of dough, and also because of the way leaven "puffs up" the lump - even as pride and sin makes us "puffed up."

i. Significantly, God called them to walk "unleavened" after their initial deliverance from Egypt. Symbolically, they were being called to a pure walk with the LORD.

ii. Some suggest there was also a hygenic aspect in getting rid of all the leaven. Since they used a piece of dough from the previous batch to make the bread for that day, and did so repeatedly, that harmful bacteria could take hold in the dough - so it was good to remove all leaven and start all over at least once a year.

B. Moses leads the people in the observance of Passover.

1. (21-23) Moses tells the elders to do as God said.

Then Moses called for all the elders of Israel and said to them, "Pick out and take lambs for yourselves according to your families, and kill the Passover lamb. And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and strike the lintel and the two doorposts with the blood that is in the basin. And none of you shall go out of the door of his house until morning. For the LORD will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and not allow the destroyer to come into your houses to strike you."

a. Moses called for all the elders of Israel and said to them: The elders were expected to lead the way. Moses instructs them to observe the Passover, knowing the rest of the nation will follow.

b. Take a bunch of hyssop: They used this to apply the blood to the doorposts and the lintel. Through the Scriptures, hyssop is often used to apply blood for the cleansing of sin.

i. In Leviticus 14:6, the ceremony for the cleansing of a leper used hyssop to apply blood. In Numbers 19:6 hyssop was used for to make the ashes of a red heifer for the water of purification. In Numbers 19:18 hyssop was used to apply the purification water.

ii. Hyssop was even connected with Jesus' great sacrifice for sin. John 19:29 points out when Jesus was offered sour wine to drink on the cross, the sponge soaked with it was put on a bunch of hyssop.

iii. This is why David, in his great Psalm of repentance, says purge me with hyssop, and I shall be clean (Psalm 51:7). Hyssop was always connected with purification through sacrifice.

c. When He sees the blood . . . the LORD will pass over: The LORD looked for blood. This blood sacrifice was the basis for sparing people from judgment.

i. Salvation wasn't accomplished with a prayer or a fasting or a good work; it was accomplished by a life given on behalf of others.

2. (24-27a) Passover as an enduring ordinance.

"And you shall observe this thing as an ordinance for you and your sons forever. It will come to pass when you come to the land which the LORD will give you, just as He promised, that you shall keep this service. And it shall be, when your children say to you, 'What do you mean by this service?' that you shall say, 'It is the Passover sacrifice of the LORD, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians and delivered our households.'"

a. An ordinance for you and your sons forever: The deliverance of Passover was not only for them, but for their children, and all generations to follow. Passover was the greatest work of redemption performed on the Old Testament side of the cross.

i. In the same way Jesus gave the "new" Passover, saying that His work on the cross was not only for that generation, but should be remembered and applied to all generations (Luke 22:14-20).

b. When He struck the Egyptians and delivered our households: In Passover, there was a two-fold work. First, an enemy was defeated (He struck the Egyptians). Second, God's people were set free and given a new identity, with new promises, a new walk, a new life all together (delivered our households).

3. (27b-28) The obedience of the people.

So the people bowed their heads and worshiped. Then the children of Israel went away and did so; just as the LORD had commanded Moses and Aaron, so they did.

a. Then the children of Israel went away and did so: In many ways these are the most important words of the whole account. As great as God's deliverance was, the people would never receive it if they failed to do what God told them to do. How many Israelites suffered under the judgment of the firstborn because they did not believe and obey? How many Egyptians were spared judgment because they did believe and obey?

b. Their obedience was connected with worship: So the people bowed their heads and worshipped. Then the children of Israel went away and did so.

i. Worship can help with our obedience because it gets things in the right place between God and us. He is the Creator, we are creatures, and we humbly worship Him.

C. The final plague: the death of Egypt's firstborn.

1. (29-30) God slays the firstborn of Egypt.

And it came to pass at midnight that the LORD struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock. So Pharaoh rose in the night, he, all his servants, and all the Egyptians; and there was a great cry in Egypt, for there was not a house where there was not one dead.

a. The LORD struck all the firstborn in the land of Egypt: God told Moses that Pharaoh would not let them go until he was forced to by God's mighty works (Exodus 3:19-20), and that this work would somehow touch the firstborn of Egypt (Exodus 4:21-23). Now the situation unfolds just as God said it would.

b. All the firstborn in the land of Egypt: This plague was directed against two significant Egyptian gods. First, Osiris was the Egyptian god thought to be the giver of life. Second, against the supposed deity of Pharaoh himself, because his own household was touched (the firstborn of Pharaoh who sat on his throne).

i. An inscription was found in a shrine connected with the great Sphinx that records a solemn promise from the Egyptian gods vowing that Thutmose IV would succeed his father Amenhotep II - whom many believe to be the pharaoh of the Exodus. Why did they make such a unique, emphatic promise from the gods that something so natural would happen - the eldest son take his father's place as Pharaoh? Undoubtedly, because Thutmose IV was not his father's firstborn son, and the firstborn was struck dead at the first Passover. Therefore, they believed that the second born son needed special protection from the gods and the inscription seeks to provide that.

c. So Pharaoh rose in the night, he, all his servants, and all the Egyptians; and there was a great cry in Egypt: In dealing with Pharaoh, God first had to inform his mind, and then break his will. Pharaoh's problem wasn't that there was insufficient intellectual evidence; his heart had to be broken and made soft towards God.

i. Egypt and Pharaoh would not give God His firstborn - Israel (Exodus 4:22-23); so God took the firstborn of Egypt.

ii. Pharaoh once asked, "Who is the LORD, that I should obey His voice to let Israel go? I do not know the LORD." (Exodus 5:2) Now he knows that the LORD God is greater than all the Egyptian gods, and greater than Pharaoh himself - who was thought to be a god.

2. (31-36) The response of Pharaoh and the Egyptians.

Then he called for Moses and Aaron by night, and said, "Rise, go out from among my people, both you and the children of Israel. And go, serve the LORD as you have said. Also take your flocks and your herds, as you have said, and be gone; and bless me also." And the Egyptians urged the people, that they might send them out of the land in haste. For they said, "We shall all be dead." So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders. Now the children of Israel had done according to the word of Moses, and they had asked from the Egyptians articles of silver, articles of gold, and clothing. And the LORD had given the people favor in the sight of the Egyptians, so that they granted them what they requested. Thus they plundered the Egyptians.

a. Rise, go out from among my people: Pharaoh isn't "letting" Israel leave; now he commands them! This is just what the LORD told Moses would happen: When he lets you go, he will surely drive you out of here altogether (Exodus 11:1).

b. Bless me also: This shows that now, Pharaoh knows who the LORD is, the God who is greater than Pharaoh and whom Pharaoh must seek for blessing. Pharaoh only came to this knowledge through being broken.

c. Egyptians urged the people, that they might send them out of the land in haste . . . they plundered the Egyptians: The Egyptian people also agreed that the Israelites must go, to the extent that they essentially paid the Israelites to leave. Therefore, the children of Israel left in a hurry, so quickly there was no time to let the bread rise. This is why they had to eat unleavened bread as the LORD had commanded.

i. We can imagine that some of the Israelites did not follow God's instruction to get all the leaven out (Exodus 12:15). Now because of the haste of their departure they had to do what God had told them because God arranged the circumstances so that they couldn't use leaven.

ii. In the same way, sometimes God arranges circumstances to where obedience is simply made necessary - even if we would not normally choose it. For example, God may want a man to give up friends that bring a bad influence and the man finds that his friends leave him first.

D. Israel leaves Egypt.

1. (37-39) The children of Israel go out of Egypt.

Then the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides children. A mixed multitude went up with them also, and flocks and herds; a great deal of livestock. And they baked unleavened cakes of the dough which they had brought out of Egypt; for it was not leavened, because they were driven out of Egypt and could not wait, nor had they prepared provisions for themselves.

a. The children of Israel journeyed: Assembling together at Succoth, about 600,000 men (besides children of women) left Egypt. The count of six hundred thousand men makes for a total population of perhaps two million that left Egypt for the Promised Land.

b. A mixed multitude went up with them: Not all of the 600,000 were Israelites. Many Egyptians (and perhaps other foreigners) went with them, because the God of Israel demonstrated that He was more powerful that the gods of the Egyptians.

c. It was not leavened, because they were driven out of Egypt and could not wait: Again, God made obedience a necessity in the case of the unleavened bread.

2. (40-42) Passover as a solemn observance.

Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years; on that very same day; it came to pass that all the armies of the LORD went out from the land of Egypt. It is a night of solemn observance to the LORD for bringing them out of the land of Egypt. This is that night of the LORD, a solemn observance for all the children of Israel throughout their generations.

a. It is a night of solemn observance to the LORD for bringing them out of the land of Egypt: God intended this event to be as a memorial of His redemptive work for Israel. In this sense, the deliverance from Egypt is the "Calvary" of the Old Testament.

b. Out from the land of Egypt: The phrase out of Egypt is repeated 56 times in the Bible after this point. God wants His people to remember His deliverance of Israel from Egypt.

3. (43-49) Regulations for Passover.

And the LORD said to Moses and Aaron, "This is the ordinance of the Passover: No foreigner shall eat it. But every man's servant who is bought for money, when you have circumcised him, then he may eat it. A sojourner and a hired servant shall not eat it. In one house it shall be eaten; you shall not carry any of the flesh outside the house, nor shall you break one of its bones. All the congregation of Israel shall keep it. And when a stranger dwells with you and wants to 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 a native of the land. For no uncircumcised person shall eat it. One law shall be for the native-born and for the stranger who dwells among you."

a. No foreigner shall eat it: To share in the Passover, one had to make themselves part of the people of Israel. Receiving the covenant of circumcision and taking Passover were all part of the same package.

b. In one house it shall be eaten: Passover was commemorated on a family level. It was celebrated by each household.

c. Nor shall you break one of its bones: None of the bones of the Passover lamb were to be broken. This looks forward to Jesus, the ultimate Passover Lamb, who had not one bone broken even in His crucifixion (Psalm 22:17, John 19:31-36).

d. All the congregation of Israel shall keep it: All who were part of Israel had to commemorate the Passover redemption. You couldn't be part of God's people and not partake of Passover. In this sense, Passover means much to us as Christians: Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Corinthians 5:7-8).

4. (50-51) Departure from Egypt: the Exodus begins.

Thus all the children of Israel did; as the LORD commanded Moses and Aaron, so they did. And it came to pass, on that very same day, that the LORD brought the children of Israel out of the land of Egypt according to their armies.

a. The LORD brought the children of Israel out of the land of Egypt: When Israel left Egypt, it was a nation born in a day. It was as if the 430 years were a time in gestation when the baby grew large. The plagues were like labor pains before birth and now the nation is born.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Exo 12:1-29

The first Passover predicts salvation through the sacrificial blood of the Messiah.

The sinner needs the Lamb of God (Exodus 12:3). The Lamb was to be killed by Israel (Exodus 12:6). The Savior's blood must be applied to the doorposts of the sinner's life (Exodus 12:7) He needs to eat the "bitter herbs" of contrition (Exodus 12:8). He must put on the Ic armor of God (Exodus 12:11). He must have purity of doctrine (Exodus 12:15). He may then cease from his labors (Exodus 12: 16).

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 12 (Chapter Introduction)

Overview

Exo 12:1, The beginning of the year is changed; Exo 12:3, The passover is instituted; Exo 12:11, The import of the rite of the passover; Exo 12:15, Unleavened bread, etc; Exo 12:29, The firstborn are slain; Exo 12:31, The Israelites are driven out of the land; Exo 12:37, They come to Succoth; Exo 12:41, The time of their sojourning; Exo 12:43, The ordinance of the passover.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 12 (Chapter Introduction)

CHAPTER 12

The month wherein they went out of Egypt to be to them the first month of the year, Exo 12:1,2 . God enjoins them to choose a spotless lamb for the passover, Exo 12:3 . How they were to eat the same, Exo 12:4 . The description of the lamb, Exo 12:5 ; the time of killing it, Exo 12:6 ; the manner of sprinkling, Exo 12:7 ; the time and method of eating it, Exo 12:8-11 . God’ s purpose to smite the first-born, Exo 12:12 . The use of the blood upon the doors, Exo 12:13 . Seven days of unleavened bread, and the manner of keeping it, Exo 12:15 . Moses directeth the elders, both for their present and future safety, Exo 12:21-24 . They instruct their children concerning it, Exo 12:26,27 . The first-born of all Egypt slain, Exo 12:29 . A great cry, Exo 12:30 . Pharaoh giveth Israel leave to go, Exo 12:31 . The Egyptians thrust them out, Exo 12:33 . Their hasty departure, Exo 12:34 . They spoil the Egyptians, Exo 12:35,36 . Their number, Exo 12:37 . Their baking unleavened bread, Exo 12:39 . How long they dwelt in Egypt, Exo 12:40 . The time of their deliverance, Exo 12:41 . Who were to partake of the passover, Exo 12:43-49 . The children of Israel did as the Lord commanded, Exo 12:50 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 12 (Chapter Introduction)

(v. 1-20) The beginning of the year changed, The passover instituted.

(Exo 12:21-28) The people instructed how to observe the passover.

(Exo 12:29-36) The death of the first-born of the Egyptians The Israelites urged to leave the land of Egypt.

(Exo 12:37-42) The Israelites' first journey to Succoth.

(Exo 12:43-51) Ordinance respecting the passover.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 12 (Chapter Introduction)

This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences, of all that are recorded in the Old Testament. I. Not one of all the ordinances of the Jewish church was more eminent than that of the passover, nor is any one more frequently mentioned in the New Testament; and we have here an account of the institution to it. The ordinance consisted of three parts: - 1. The killing and eating of the paschal lamb (Exo 12:1-6, Exo 12:8-11). 2. The sprinkling of the blood upon the door-posts, spoken of as a distinct thing (Heb 11:28), and peculiar to this first passover (Exo 12:7), with the reason for it (Exo 12:13). 3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance (Exo 12:14-20). This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover (Exo 12:21-23). (2.) Of the after passovers (Exo 12:24-27). And the Israelites' obedience to these orders (Exo 12:28). II. Not one of all the providences of God concerning the Jewish church was more illustrious, or is more frequently mentioned, than the deliverance of the children of Israel out of Egypt. 1. The firstborn of the Egyptians are slain (Exo 12:29, Exo 12:30). 2. Orders are given immediately for their discharge (Exo 12:31-33). 3. They begin their march. (1.) Loaded with their own effects (Exo 12:34). (2.) Enriched with the spoils of Egypt (Exo 12:35, Exo 12:36). (3.) Attended with a mixed multitude (Exo 12:37, Exo 12:38). (4.) Put to their shifts for present supply (Exo 12:39). The event is dated (Exo 12:40-42). Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions (Exo 12:43-49). [2.] Of this memorable providence (Exo 12:50, Exo 12:51).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 12 (Chapter Introduction)

INTRODUCTION TO EXODUS 12

This chapter begins with observing, that the month in which the above wonders were wrought in Egypt, and the following ordinance appointed to the Israelites, should hereafter be reckoned the first month in the year, Exo 12:1 on the tenth day of which a lamb here described was to be taken and kept till the fourteenth, and then slain, and its blood sprinkled on the posts of the houses of the Israelites, Exo 12:3, the manner of dressing and eating it is shown, Exo 12:8 and the reason of the institution of this ordinance being given, Exo 12:12, and an order to eat unleavened bread during seven days, in which the feast was to be kept, Exo 12:15, directions are also given for the immediate observance of it, and particularly about the sprinkling of the blood of the lamb, and the use of it, Exo 12:21, and this ordinance, which they were to instruct their children in, was to be kept by them in succeeding ages for ever, Exo 12:24 about the middle of the night it was first observed, all the firstborn in Egypt were slain, which made the Egyptians urgent upon the Israelites to depart in haste, Exo 12:28 and which they did with their unleavened dough, and with great riches they had borrowed of the Egyptians, Exo 12:34, the number of the children of Israel at the time of their departure, the mixed multitude and cattle that went with them, their baking their unleavened cakes, the time of their sojourning in Egypt, and of their coming out of it that night, which made it a remarkable one, are all particularly taken notice of, Exo 12:37, laws and rules are given concerning the persons that should partake of the passover, Exo 12:43 and the chapter is concluded with observing, that it was kept according to the command of God, and that it was on the same day it was first instituted and kept that Israel were brought out of Egypt, Exo 12:50.