And the LORD spoke to Moses and Aaron in the land of Egypt saying,
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EXPOSITORY (ENGLISH BIBLE)
INSTITUTION OF THE PASSOVER.
(1) In the land of Egypt.—This section (Exodus 12:1-28) has the appearance of having been written independently of the previous narrative—earlier, probably, and as a part of the Law rather than of the history. It throws together instructions on the subject of the Passover which must have been given at different times (comp. Exodus 12:3; Exodus 12:12; Exodus 12:17), some before the tenth of Abib. some on the day preceding the departure from Egypt, some on the day following. As far as Exodus 12:20 it is wholly legal, and would suit Leviticus as well as Exodus. From Exodus 12:20 it has a more historical character, since it relates the action taken by Moses.
THE PASSOVER: AN EXPIATION AND A FEAST, A MEMORIAL AND A PROPHECY
Exodus 12:1 - - Exodus 12:14.
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 realise 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 12:27 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 centre 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 fulfilment of the paschal injunction that not a bone should be broken; and so, by one passing allusion, shows that he recognised 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, modelled 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 savour 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 colours, canvas, and subjects for her fair pictures, and both be fixed on ‘Christ our Passover, sacrificed for us.’Exodus 12:1-2. The Lord spake unto Moses — Or had spoken before what is related in the foregoing chapter, if not also 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. This month shall be to you the beginning of months — That is, the first and principal month of the year. It was called Abib, (Exodus 13:4; Exodus 23:15,) which signifies an ear of corn, because then the corn was eared. It answers nearly to our March. Before this time, the Jews, like most other nations, began their year about the autumnal equinox, in the month Tisri, answering to our September, after their harvest and vintage. But in commemoration of this, their signal deliverance out of Egypt, their computation, at least as to their feasts and sacred things, was from the month Abib. And therefore, what was before their first month, now became their seventh. The beginning of their civil year, however, appears still to have been reckoned as before. 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.
Ex 12:1-10. The Passover Instituted.
1. the Lord spake unto Moses—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.The month wherein they went out of Egypt to be to them the first month of the year, Exodus 12:1,2. God enjoins them to choose a spotless lamb for the passover, Exodus 12:3. How they were to eat the same, Exodus 12:4. The description of the lamb, Exodus 12:5; the time of killing it, Exodus 12:6; the manner of sprinkling, Exodus 12:7; the time and method of eating it, Exodus 12:8-11. God’s purpose to smite the first-born, Exodus 12:12. The use of the blood upon the doors, Exodus 12:13. Seven days of unleavened bread, and the manner of keeping it, Exodus 12:15. Moses directeth the elders, both for their present and future safety, Exodus 12:21-24. They instruct their children concerning it, Exodus 12:26,27. The first-born of all Egypt slain, Exodus 12:29. A great cry, Exodus 12:30. Pharaoh giveth Israel leave to go, Exodus 12:31. The Egyptians thrust them out, Exodus 12:33. Their hasty departure, Exodus 12:34. They spoil the Egyptians, Exodus 12:35,36. Their number, Exodus 12:37. Their baking unleavened bread, Exodus 12:39. How long they dwelt in Egypt, Exodus 12:40. The time of their deliverance, Exodus 12:41. Who were to partake of the passover, Exodus 12:43-49. The children of Israel did as the Lord commanded, Exodus 12:50.
EXEGETICAL (ORIGINAL LANGUAGES)1. unto Moses and Aaron] Together, as often in P: v. 43, Exodus 7:8, Exodus 9:8, Numbers 2:1 al.
in the land of Egypt] The locality is specified, because this and the following regulations are the only ones stated to have been given in Egypt.Verse 1. - The Lord spake. - According to the Biblical record, neither Moses nor Aaron introduced any legislation of their own, either at this time or later. The whole system, religious, political, and ecclesiastical, was received by Divine Revelation, commanded by God, and merely established by the agency of the two brothers. In the land of Egypt. The introduction of these words seems to show that we have here a separate document on the subject of the Passover, written independently of what has preceded, some time after the exodus, and placed here without alteration, when Moses gathered together his various writings into a single work. Exodus 10:29. At midnight Jehovah would go out through the midst of Egypt. This midnight could not be "the one following the day on which Moses was summoned to Pharaoh after the darkness," as Baumgarten supposes; for it was not till after this conversation with the king that Moses received the divine directions as to the Passover, and they must have been communicated to the people at least four days before the feast of the Passover and their departure from Egypt (Exodus 12:3). What midnight is meant, cannot be determined. So much is certain, however, that the last decisive blow did not take place in the night following the cessation of the ninth plague; but the institution of the Passover, the directions of Moses to the people respecting the things which they were to ask for from the Egyptians, and the preparations for the feast of the Passover and the exodus, all came between. The "going out" of Jehovah from His heavenly seat denotes His direct interposition in, and judicial action upon, the world of men. The last blow upon Pharaoh was to be carried out by Jehovah Himself, whereas the other plagues had been brought by Moses and Aaron. מצרים בּתוך "in (through) the midst of Egypt:" the judgment of God would pass from the centre of the kingdom, the king's throne, over the whole land. "Every first-born shall die, from the first-born of Pharaoh, that sitteth upon his throne, even unto the first-born of the maid that is behind the mill," i.e., the meanest slave (cf. Exodus 12:29, where the captive in the dungeon is substituted for the maid, prisoners being often employed in this hard labour, Judges 16:21; Isaiah 47:2), "and all the first-born of cattle." This stroke was to fall upon both man and beast as a punishment for Pharaoh's conduct in detaining the Israelites and their cattle; but only upon the first-born, for God did not wish to destroy the Egyptians and their cattle altogether, but simply to show them that He had the power to do this. The first-born represented the whole race, of which it was the strength and bloom (Genesis 49:3). But against the whole of the people of Israel "not a dog shall point its tongue" (Exodus 11:7). The dog points its tongue to growl and bite. The thought expressed in this proverb, which occurs again in Joshua 10:21 and Judith 11:19, was that Israel would not suffer the slightest injury, either in the case of "man or beast." By this complete preservation, whilst Egypt was given up to death, Israel would discover that Jehovah had completed the separation between them and the Egyptians. The effect of this stroke upon the Egyptians would be "a great cry," having no parallel before or after (cf. Exodus 10:14); and the consequence of this cry would be, that the servants of Pharaoh would come to Moses and entreat them to go out with all the people. "At thy feet," i.e., in thy train (vid., Deuteronomy 11:6; Judges 8:5). With this announcement Moses departed from Pharaoh in great wrath. Moses' wrath was occasioned by the king's threat (Exodus 10:28), and pointed to the wrath of Jehovah, which Pharaoh would soon experience. As the more than human patience which Moses had displayed towards Pharaoh manifested to him the long-suffering and patience of his God, in whose name and by whose authority he acted, so the wrath of the departing servant of God was to show to the hardened king, that the time of grace was at an end, and the wrath of God was about to burst upon him.
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