Speak to all the congregation of Israel, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household; and if the household is too little for a lamb, then he and his neighbor next to his house shall take one according to the number of the souls. You shall make your count for the lamb according to what everyone can eat. Your lamb shall be without defect, a male a year old. You shall take it from the sheep, or from the goats. You shall keep it until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at evening. They shall take some of the blood, and put it on the two door posts and on the lintel, on the houses in which they shall eat it. They shall eat the meat in that night, roasted with fire, and unleavened bread. They shall eat it with bitter herbs. Don’t eat it raw, nor boiled at all with water, but roasted with fire; with its head, its legs and its inner parts. You shall let nothing of it remain until the morning; but that which remains of it until the morning you shall burn with fire. This is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh’s Passover. For I will go through the land of Egypt in that night, and will strike all the firstborn in the land of Egypt, both man and animal. I will execute judgments against all the gods of Egypt. I am Yahweh. The blood shall be to you for a token on the houses where you are. When I see the blood, I will pass over you, and no plague will be on you to destroy you when I strike the land of Egypt. This day shall be a memorial for you. You shall keep it as a feast to Yahweh. You shall keep it as a feast throughout your generations by an ordinance forever.
“ ‘Seven days you shall eat unleavened bread; even the first day you shall put away yeast out of your houses, for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. In the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no kind of work shall be done in them, except that which every man must eat, only that may be done by you. You shall observe the feast of unleavened bread; for in this same day I have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations by an ordinance forever. 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. There shall be no yeast found in your houses for seven days, for whoever eats that which is leavened, that soul shall be cut off from the congregation of Israel, whether he is a foreigner, or one who is born in the land. You shall eat nothing leavened. In all your habitations you shall eat unleavened bread.’ ”
Then Moses called for all the elders of Israel, and said to them, “Draw out, and take lambs according to your families, and kill the Passover. You shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two door posts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. For Yahweh will pass through to strike the Egyptians; and when he sees the blood on the lintel, and on the two door posts, Yahweh will pass over the door, and will not allow the destroyer to come in to your houses to strike you. You shall observe this thing for an ordinance to you and to your sons forever. It shall happen when you have come to the land which Yahweh will give you, as he has promised, that you shall keep this service. It will happen, when your children ask you, ‘What do you mean by this service?’ that you shall say, ‘It is the sacrifice of Yahweh’s Passover, who passed over the houses of the children of Israel in Egypt, when he struck the Egyptians, and spared our houses.’ ” The people bowed their heads and worshiped.
The children of Israel went and did so; as Yahweh had commanded Moses and Aaron, so they did.
At midnight, Yahweh 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. Pharaoh rose up in the night, he, and 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. He called for Moses and Aaron by night, and said, “Rise up, get out from among my people, both you and the children of Israel; and go, serve Yahweh, as you have said! Take both your flocks and your herds, as you have said, and be gone; and bless me also!”
The Egyptians were urgent with the people, to send them out of the land in haste, for they said, “We are all dead men.” The people took their dough before it was leavened, their kneading troughs being bound up in their clothes on their shoulders. The children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and clothing. Yahweh gave the people favor in the sight of the Egyptians, so that they let them have what they asked. They plundered the Egyptians.
The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children. A mixed multitude went up also with them, with flocks, herds, and even very much livestock. They baked unleavened cakes of the dough which they brought out of Egypt; for it wasn’t leavened, because they were thrust out of Egypt, and couldn’t wait, and they had not prepared any food for themselves. Now the time that the children of Israel lived in Egypt was four hundred thirty years. At the end of four hundred thirty years, to the day, all of Yahweh’s armies went out from the land of Egypt. It is a night to be much observed to Yahweh for bringing them out from the land of Egypt. This is that night of Yahweh, to be much observed by all the children of Israel throughout their generations.
Yahweh said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner shall eat of it, but every man’s servant who is bought for money, when you have circumcised him, then shall he eat of it. A foreigner and a hired servant shall not eat of it. It must be eaten in one house. You shall not carry any of the meat outside of the house. Do not break any of its bones. All the congregation of Israel shall keep it. When a stranger lives as a foreigner with you, and would like to keep the Passover to Yahweh, let all his males be circumcised, and then let him come near and keep it. He shall be as one who is born in the land; but no uncircumcised person shall eat of it. One law shall be to him who is born at home, and to the stranger who lives as a foreigner among you.”
Geneva Bible translators 1599 · Public Domain On vv3, 4, 6, 9, 11, 12, 14, 16, 18, 22, 23, 25, 27, 29, 30, 32, 36, 37, 38, 41, 43, 46, 49 As the fathers of the household had great or…
As the fathers of the household had great or small families.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–49 Exo 12:3 Speak ye unto all the congregation of…
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] fathers, a lamb for an house:
Ver. 3. In the tenth day.] The paschal lamb was taken up the tenth day, but not sacrificed till the fourteenth, that they might "so kill the passover" as first to "sanctify themselves and prepare their brethren." {2Ch 35:6} For which cause also it was a received tradition among the Jews, that during those four days the lamb was tied to their bedposts. {a}
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{a} Hospin., De Orig. Fest., cap. 5.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 22, 23, 24, 25, 26, 27, 28, 29, 30, 33, 34, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45, 46 In the tenth day; partly, that they might have…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv21, 29, 37, 43 I. Moses is here, as a faithful steward in…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–47 Speak ye unto all the congregation of Israel,.... That…
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:
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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.
(c) Ben Gersom in loc. Maimon. Korban Pesach. c. 10. sect. 15. (d) Misn. Pesach. c. 9. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 9, 10, 11, 16, 19, 22, 23, 27, 31, 32, 33, 34, 37, 38, 39, 40, 42, 45, 47, 48 Take every man a lamb - In each of…
Take every man a lamb - 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, (ver. 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, ver. 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. 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, Num. xxxiii, 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, ver. 14- 20. There was much of the gospel in this ordinance: (1.) The paschal lamb was typical. Christ is our passover, 1 Cor. v, 7, and is the Lamb of God, John i, 29. 2. 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. 3. It was to be without blemish, noting the purity of the Lord Jesus, a lamb without spot, 1 Pet. i, 19. 4. 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. 5. 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. 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 latter end of the world, Heb. ix, 26, by the hand of the Jews, the whole multitude of them, Luke xxiii, 18. 7. Not a bone of it must be broken, ver. 46, which is expressly said to be fulfilled in Christ, John xix, 33, 36. (2.) 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; 2ndly, 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. vii, 3. 3rdly, 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. (3.) 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. 2ndly, 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. 3rdly, 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 ver. 11, when we feed upon Christ by faith, we must sit loose to the world, and every thing in it. (4.) The feast of unleavened bread was typical of the Christian life, 1 Cor. v, 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. 2ndly, 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. 3rdly, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 21, 22, 26, 27, 29, 30, 31, 33, 34, 35, 37, 40, 42, 43, 45, 46, 48, 49 Verse 3. In the tenth day of this month]…
Verse 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 Ex 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 12:12-13, c.: and in him this type was truly fulfilled.
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 Ex 12:5.
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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 Num. i., Jos 7:14. -Ainsworth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 5, 6, 7, 8, 10, 12, 14, 22, 23, 27, 31, 33, 34, 37, 38, 40, 42, 45 Exo 12:3. In the tenth day of this month…
Exo 12:3. In the tenth day of this month — It was necessary they should now begin to prepare the passover four days before, because otherwise it would have been difficult to get ready so many lambs in Egypt, especially as they were to depart in haste; besides, this being the first instance of the celebration of the ordinance, they would require more time to prepare for a ceremony entirely new. But in future ages they did not begin the preparation till the thirteenth, the day before the passover. They shall take every man a lamb — The Hebrew word signifies a lamb, or kid, (Deu 14:4,) as is evident from Exo 12:5; for they might take either for this sacrifice: but commonly they made choice of a lamb.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 19, 21, 22, 27, 29, 32, 34, 35, 36, 37, 38, 40, 43, 44, 45, 46 A lamb - The Hebrew word is general, meaning…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 22, 24, 27, 30, 32, 34, 36, 37, 40, 42, 48 Children; a word which has been dropped in the…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv21, 37 C.—The institution of the first passover. The last plague.…
C.—The institution of the first passover. The last plague. The release and the preparation for departure
Exo_12:21-36
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21Then [And] Moses called for all the elders of Israel, and said unto them, Draw [Go] out,12 and take you a lamb [take you lambs] according to your families, and kill the passoExo Exo_12:22 And ye shall [And] take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts [two posts] with the blood that is in the basin; and none of you shall go out at the door of his 23house until the morning. For [And] Jehovah will pass through to smite the Egyptians; and when he seeth the blood upon the lintel and on the two side posts [two posts], Jehovah will pass over the door, and will not suffer the destroyer to come in unto [come into] your houses to smite you 24And ye shall observe this thing for [as] an ordinance to [for] thee and to [for] thy sons for eExo Exo_12:25 And it shall come to pass, when ye be [are] come to the land which Jehovah will give you, according as he hath promised, that ye shall keep this service. 26And it shall come to pass, when your children shall say unto you, What mean ye by this service? 27That ye shall say, It is the sacrifice of Jehovah’s passover [the passover of Jehovah], who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head [bowed down] and worshipped. 28And the children of Israel went away [went], and did 29[did so;] as Jehovah had commanded Moses and Aaron, so did they. And it came to pass that at midnight [at midnight that] Jehovah smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle. 30And Pharaoh rose up in the night, he, and 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. 31And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. 32Also take your flocks and your herds, as ye have said, and be gone; and bless me also. 33And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be [are] all dead men. 34And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders. 35And the children of Israel did according to the word of Moses; and they borrowed [asked] of the Egyptians jewels [articles] of 36silver, and jewels [articles] of gold, and raiment. And Jehovah gave the people favor in the sight of the Egyptians, so that [and] they lent unto them such things as they required [they gave unto them]: and they spoiled [despoiled] the Egyptians.
TEXTUAL AND GRAMMATICAL
[Exo_12:21. “Draw out,” as the rendering of מִשְׁכוּ, is acquiesced in by Lange, De Wette, “Wordsworth, Murphy, and Canon Cook (in the Speaker’s Commentary), and is defended by Kalisch and Bush. The latter, in a note on Jdg_4:6, affirms that מָשַךְ never means “to approach.” He assigns to it there the meaning “to draft,” or “enlist,” sc. soldiers for his army—a meaning which certainly is no where else (therefore not “frequently,” as Bush says) to be found. That מָשַׁךְ may be used intransitively, Bush does not deny; and indeed in Jdg_20:37 he himself follows the rendering “drew themselves along,” and explains it as descriptive of a mass of men “stretching themselves out in a long train and rapidly urging their way to the city.” This certainly is not far from the meaning which he denies to the word. What significance could be attached to the phrase “draw out,” as here used of the paschal lamb, is not clear. Not “draw out,” in the sense of “pull out,”—a meaning which the word has in such cases as that of Jeremiah, who was drawn up with cords out of the dungeon, Jer_38:13. Not “draw out” in the sense of “draw by lot;” for the word no where has this meaning, and the lambs were not drawn by lot. It could mean only “take”—a meaning which, though assigned to it here by Kalisch, the word no where else has, and which, if it had it, would be the same as that of the following word. There is therefore little doubt that we are to understand the word, with the LXX., Vulg., Gesenius, Fürst, Bunsen, Arnheim, Alford, Keil, Knobel, and others, as used intransitively.—Tr.]
EXEGETICAL AND CRITICAL
The narrative evidently transports us to the 14th day of Nisan, the days of preparation being passed over.
Exo_12:21. For this reason we do not translate מִשְׁכוּ intransitively, “go hence,” etc. The paschal lambs have been for four days in a special enclosure; now they are to be drawn out, seized and slaughtered. Hence also the injunction proceeds at once to the further directions concerning the transaction.
Exo_12:22. A bunch of hyssop.—A handful, says Maimonides. Hyssop “designates probably not the plant which we call hyssop, not the hyssopus officinalis, it being doubtful whether this is found in Syria and Arabia (vid. Ritter, Erdkunde, XVII., p. 686), but a species of the origanum similar to the hyssop” (Keil).—That is in the basin—i.e., in which the blood was caught. None of you shall go out.—They are protected only in the house, behind the propitiatory blood.
Exo_12:23. The destroyer to come in—Comp. the ὀλοθρεύων of Heb_11:28 with 2Sa_24:16; Isa_37:36. So Keil and others, whereas Knobel and others take מַשְׁחִית as abstract=destruction. Knobel’s reasons (p. 105) are easily refuted; e.g., though Jehovah Himself goes through Egypt, yet it does not thence follow that He might not make use of an angel of judgment in the judicial inflictions (to be understood symbolically, vid. Psa_78:49); He Himself, however, distinguishes between His people and the Egyptians.
Exo_12:24-26. The establishment of the Passover festival is again enjoined, and at the same time there is connected with it an injunction to instruct children concerning it. The Israelitish child will not unthinkingly practice a dead worship; he will ask: What does it mean? And the Israelitish fathers must not suppress the questions of the growing mind, but answer them, and thus begin the spiritualizing of the paschal rite.
Exo_12:27. Worshipped.—Expression of faith, allegiance, joy, and gratitude.
Exo_12:28. Brief reference to the festive meal of faith in contrast with the dreadful judgment now beginning. At midnight.—According to Keil, we have no occasion here to look for any natural force as underlying the punishment, but to regard it as a purely supernatural operation of divine omnipotence, inasmuch as here the pestilence is not named, as in 2Sa_24:15. Also (he says) Jehovah administers the last plague without Moses’ mediation. But here too Moses’ prophetic prediction has a place; and also the teleological design of the facts. And this was the main feature of all these punitive miracles, provided we do not conceive Moses’ rod as having itself wrought them. According to Knobel, the miracle consisted in the pestilence “which from the oldest time to the present day has had its chief seat in Egypt.” He gives a series of examples, p. 106. Also statements concerning the season in which the pestilence is accustomed to appear in Egypt: December, February, March. “It is most destructive from March to May.” “Quite in accordance with the facts, the series of plagues ends with the pestilence, which generally lasts till the Nile inundation.” “The pestilence spares many region, e.g., the deserts (Pruner, p. 419).” On the death of the cattle: “According to Hartmann (Erdbeschreibung) von Afrika, I., p. 68), the dogs in Cairo almost constantly have the pestilence; and when it rages among them, it ceases to prevail among men.” According to Knobel, the occurrence was expanded by legendary tradition into a miracle. But miraculous are: (1) The prediction of the fact, its object, and its results; (2) the sudden spread of the plague over the younger generation, the first-born, especially the first-born of the king, being singled out; (3) the fact that both beasts and men suffered; (4) the liberation of Israel. That the religious expression of this great event has its peculiarity, that it makes generalizations, and leaves out subordinate features in accordance with its idealizing tendency and symbolic design—on this point one must shape his views by means of a thorough hermeneutical apprehension of the religious style. Even Keil cannot quite adopt the assumption of Cornelius a Lapide, that in many houses grandfathers, fathers, sons, and wives, in case they were all first-born, were killed. But literally understood, the narrative warrants this. But the perfect realization of the object aimed at lifts the event above the character of a legend.
Exo_12:30-31. The great lamentation which in the night of terror resounds through Egypt becomes the immediate motive for releasing Israel. And he called for Moses.—We need not, with Calvin, lay any stress on the fact that Pharaoh, Exo_10:28, had commanded the men not to show themselves again to him, as if a humiliating inconsistency of the tyrant with himself were not characteristic, and as if in the history of despotism it were not a frequent feature. This crushing humiliation Pharaoh could not escape. Moses and Aaron had to receive the permission from his own month. And we cannot call it mere permission. He drives him out by a mandate which boars unmistakable marks of excitement. Serve Jehovah, as ye have said.—These words involve the promise of complete liberation, and at the same time the intention to require the Israelites to return. As ye have said—he repeats—and finally he even begs for their intercession: “bless me also.” According to Keil, every thing, even the request for their blessing, looks to a manifest and quite unconditional dismissal and emancipation. But this thought is expressed more positively in the behavior of the Egyptians, who were the most terrified.”
Exo_12:33. At all events the Israelites had a right to understand the dismission as an emancipation, although formally this right was not complete until Pharaoh hostilely pursued them. Keil refers to Exo_14:4-5. The report brought to the king, that the people had fled, seems, however, to imply that in the mind of the Egyptians there had been no thought of unconditional emancipation, but only of an unconditional furlough. And when Pharaoh was disposed violently to take back even this promise, that was a new instance of hardness of heart, the last and the fatal one. We are all dead men: as it were, already dead. Expression of the greatest consternation.
Exo_12:34. And the people took their dough, before it was leavened. That is (according to Keil): “The Israelites intended to leaven the dough, because the command to eat unleavened bread for seven days had not yet been made known to them.” But the text evidently means to say just the opposite of this: they carried, in accordance with the command, dough which was entirely free from leaven. They had already put enough for seven days into the baking-pans, and carried these on their shoulders, wrapped up in their outer garments, or rather in wrapping cloths, such as might be used for mantles or wallets.
Exo_12:35-36. Vid. Exo_3:21 and Comm. on Genesis, p. 83.
Footnotes:
[12][Exo_12:21. “Draw out,” as the rendering of מִשְׁכוּ, is acquiesced in by Lange, De Wette, “Wordsworth, Murphy, and Canon Cook (in the Speaker’s Commentary), and is defended by Kalisch and Bush. The latter, in a note on Jdg_4:6, affirms that מָשַךְ never means “to approach.” He assigns to it there the meaning “to draft,” or “enlist,” sc. soldiers for his army—a meaning which certainly is no where else (therefore not “frequently,” as Bush says) to be found. That מָשַׁךְ may be used intransitively, Bush does not deny; and indeed in Jdg_20:37 he himself follows the rendering “drew themselves along,” and explains it as descriptive of a mass of men “stretching themselves out in a long train and rapidly urging their way to the city.” This certainly is not far from the meaning which he denies to the word. What significance could be attached to the phrase “draw out,” as here used of the paschal lamb, is not clear. Not “draw out,” in the sense of “pull out,”—a meaning which the word has in such cases as that of Jeremiah, who was drawn up with cords out of the dungeon, Jer_38:13. Not “draw out” in the sense of “draw by lot;” for the word no where has this meaning, and the lambs were not drawn by lot. It could mean only “take”—a meaning which, though assigned to it here by Kalisch, the word no where else has, and which, if it had it, would be the same as that of the following word. There is therefore little doubt that we are to understand the word, with the LXX., Vulg., Gesenius, Fürst, Bunsen, Arnheim, Alford, Keil, Knobel, and others, as used intransitively.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 19, 21, 22, 26, 27, 29, 30, 31, 32, 34, 35, 36, 37, 38, 40, 41, 49 Speak ye unto all the congregation of Israel--The recent…
Speak ye unto all the congregation of Israel--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.
a lamb for an house--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 5, 6, 7, 8, 10, 12, 14, 15, 16, 17, 18, 21, 22, 24, 29, 31, 34, 35, 37, 38, 39, 40, 41, 42, 43 3, 4. In the tenth day — After this…
3, 4. In the tenth day — After this first passover there is no record of any instance where the lamb was selected before the fourteenth day.
A lamb for a house — No special number is here mentioned as necessary to constitute the paschal company, but a Jewish tradition fixed ten as the least number, and, reckoning children, it probably averaged about twenty. It became a custom for each person to eat a piece of the lamb about the size of an olive, which would allow the paschal company to be quite large. An individual might not eat the passover alone. Thus was symbolized the fellowship of the Church in partaking of Christ.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49 3. the congregation] P’s standing expression for Israel, as…
3. the congregation] P’s standing expression for Israel, as an organized religious community, or ‘church.’ It occurs in P more than 100 times, usually alone (‘the congregation’), sometimes with the addition of ‘of Israel’ (as here, vv. 6, 47, Lev_4:13), or ‘of the children of Israel’ (Exo_16:1-2, &c.). Except in P and the allied narrative of Joshua 22, it occurs in the historical books only in Jdg_21:10; Jdg_21:13; Jdg_21:16, 1Ki_8:5 (not in LXX.) = 2Ch_5:6, 1Ki_12:20.
the tenth day] perhaps (Di. Bä.) some sanctity attached to the day which closed the first decade of the month: the 10th day of the seventh month was the Day of Atonement (Lev_23:27); in Islam, also, as Di. observes, the 10th day of the 12th month is the day of the great sacrifice at the Mecca pilgrimage; cf. Benzinger, Arch. 2 p. 169.
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a lamb] The Heb. seh denotes a single head of the tsôn, or smaller cattle (including both sheep and goats), without reference to age or sex; and may be used of either a sheep or a goat (hence RVm.): see v. 5b; and comp. Num_15:11 b (Lex. ‘or for a seh among the lambs or the goats’), Deu_14:4 b (Lex. ‘the seh of lambs and the seh of goats’).
fathers’ houses] A ‘father’s house’ is a common expression in P and Chr. for a family: see on Exo_6:14.
a lamb for an household] The Passover was to be a domestic institution: each lamb was to be partaken of only by members of one family, or (in the case provided for in v. 4) of two families living side by side.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 27, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45, 46 (3) In the tenth day.—It is evident that this…
(3) In the tenth day.—It is evident that this direction must have been given before the tenth day had arrived, probably some days before. The object of the direction was to allow ample time for the careful inspection of the animal, so that its entire freedom from all blemish might be ascertained. The animal was not to be killed till four days later (Exo_12:6).
A lamb.—The word used (seh) is a vague one, applied equally to sheep and goats, of any age and of either sex. Sex and age were fixed subsequently (Exo_12:5), but the other ambiguity remained; and it is curious that practically only lambs seem to have been ever offered. The requirement indicates a social condition in which there was no extreme poverty. All Israelites are supposed either to possess a lamb or to be able to purchase one.
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According to the house of their fathers.—Rather, for the house of their fathers: i.e., for their family.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–48 Speak ye unto all the congregation. Under the existing…
Speak ye unto all the congregation. Under the existing circumstances Moses could only venture to summon the elders of Israel to a meeting. He necessarily left it to them to signify his wishes to the people. (See ver. 21.) A lamb. The Hebrew word is one of much wider meaning than our "lamb." It is applicable to both sheep and goats, and to either animal without limit of age, In the present case the age was fixed at a year by subsequent enactment (ver. 5); but the offerer was left free with respect to the species. It is curious that, such being the case, the lamb alone should, so far as appears, ever have been offered. According to the house of their fathers. Literally, "for a father"s house," i.e. for a family.
Vers. 3-20. The Passover Proper.
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The Passover may be viewed:
I AS A COMMEMORATIVE RITE. Instituted with reference to the tenth plague, and as a means by which the first-born of the Israelites might be saved from destruction, but accompanied by ceremonies which were connected with the prospective departure of the whole nation out of Egypt, the Passover feast, as established by an ordinance for ever," commemorated two distinct and different things.
(1) The passing over of the houses of the Israelites by Jehovah, when he went through the land in the character of "destroyer" (ver. 23), to smite the first-born; and
(2) the hurried departure of the nation out of Egypt in the night, with bread for their journey, which they had not had time to leaven (ver. 34). It was thus intended to remind them of two great mercies; the lesser one being the escape of their first-born from sudden death, and the greater one the deliverance of the whole people from the bondage and affliction of Egypt, with the consequence of such deliverance, the establishment of them as a nation under the direct government of God, and under laws which were communicated to them by God himself at Sinai. Man is so apt to forget the benefits which God confers upon him, that it has been found necessary, or at least desirable, in almost all countries, to establish, by authority, days of commemoration, when national deliverances, national triumphs, national recoveries, shall be brought prominently before the mind of the nation, and pressed upon its attention. The Passover must be regarded as one of the most effective of such commemorative ceremonies. It has continued to be celebrated for above three thousand years. It brings vividly to the recollection of the Jew that night of trepidation and excitement, when the lamb was first killed, the blood dashed upon the doorposts, and the sequel waited for that night, when "about midnight" was heard "a great cry," and in every house the Egyptians bewailed one dead that night, in which, after the cry, a murmur arose, and the Egyptians became "urgent" (ver. 33), and insisted that the Israelites should quit the land forthwith. It has all the political advantage of a great national celebration; and it exalts the political idea by uniting it with religious enthusiasm.
II AS A FEAST OF THANKSGIVING. The sacrifices of the Paschal week, with the exception of the Paschal lamb and the daily goat, must be viewed as thank-offerings. They consisted of fourteen bullocks, seven rams, and forty-nine lambs of the first year, provided by. the priests, and offered to God in the name of the nation. They were burnt on the altar as holocausts, accompanied by meat-offerings of flour mingled with oil. At the same time individuals offered their own private thank-offerings. So far, the special object of the thanksgiving was the great deliverance, with which might be conjoined, in thought, God"s further mercies in the history of the nation. On the second day of the feast, however, another subject of thankfulness was introduced. The season of the year was that in which the earliest grain ripened in Palestine; according to a conjecture already made, it was the time when the return of spring had been long celebrated among the Semites by a traditional observance. As each return of the Passover festival was intended to remind the Israelites of their national regeneration" (Kalisch), it was thought appropriate to bring the festival into connection with the regeneration of nature, and the return of vernal vegetation. On the second day, therefore, a sheaf of the first ripe barley was offered as the first-fruits of the coming harvest, and thanks were rendered to God for his bounty in once more bringing to perfection the fruits of the earth. During the remainder of the week, both subjects occupied the thoughts of the worshippers, who passed the time in innocent festivities, as songs, music, and dancing.
III AS A SYMBOLICAL CEREMONY. We have not to guess at the symbolical meaning of the Passover, as of so much that is contained in the Jewish law. Scripture distinctly declares it. "Christ, our Passover, is slain," says St. Paul; "therefore let us keep the feast." Christ, who was prefigured and foreshown in every sacrifice, was symbolised especially by the Paschal victim. He was "the Lamb of God", (Joh_1:29) "without spot or blemish", (1Pe_1:19) "holy, harmless, undefiled"; (Heb_7:26) offered to keep off "the destroyer," saving us by His blood from; (Act_20:28) slain that we might feed upon His flesh. (Joh_6:51) The Paschal lamb, when prepared for sacrifice, presented, as Justin Martyr informs us, a lively image of the Saviour upon "the accursed tree," being extended on a cross formed of two wooden spits, one longitudinal, and one transverse, placed at right angles each to the other. "Not a bone of it was to be broken," that it might the better typify Him whom God preserved from this indignity. (Psa_34:20; Joh_19:33) It was tobe consumed entirely, as Christ is to be taken entire into the heart of the faithful. (Gal_4:19) Scripture also distinctly declares the symbolical meaning of the unleavened bread. "Let us keep the feast," says St. Paul, "not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." He who would feed on Christ must first put away from him all corruption and impurity, eject all leaven out of the house wherein his spirit dwells, make himself fit to sit down at that heavenly banquet, by getting rid of all those "evil things which come from within, and defile the man". (Mar_7:23) There may be some doubt, however, as to the symbolism of the "bitter herbs," which Scripture leaves unexplained. The exegesis, that the bitter herbs symbolised the sufferings of the Israelites in Egypt, if taken as exhausting the meaning, is unsatisfactory. The memory of past sufferings inflicted by others is not a necessary accompaniment of present festal joy, though it may enhance that joy by contrast. The "bitterness" should be something that is always requisite before the soul can find in Christ rest, peace, and enjoyment something that must ever accompany that rest, peace, and enjoyment, and, so long as we are in the flesh, remain inseparable from it. Two things of this kind suggest themselves repentance and self-denial. The bitter herbs may perhaps symbolise both, pointing on the one hand to the important truth, that real repentance is a continuous act, never ceasing, while we live below, and on the other to the necessity of men"s "taking up their cross daily," and striving towards perfectness through suffering.
Vers. 3-6. The Passover lamb a prophetic picture of Christ and his salvation.
I FOR WHOM THE SACRIFICE AVAILS.
1. The families of Israel, the household of faith. There is no other bulwarkagainst the visitation of the angel of death, and it shields these only.
2. Those who feed upon him. Saving faith must be a real, appropriatingfaith. Mere assent to a form of words avails nothing, neither can a mere intellectual Conviction of the truth of Christianity or apprehension of the plan of salvation; it must be the soul"s food.
II THE CHARACTER OF THE SACRIFICE. A lamb without blemish; gentleness and blamelessness. He who dies for us is accepted, because he is faultless. The sin-bearer must be sinless. This is redemption"s great central mystery. But though the eternal reason of it may not be understood, the wisdom of it is shown in our experience. The power which changes us lies in this, that Christ died not for sins of his own, but solely for ours. "He bore our sins, in his own body on the tree.
III HIS STORY.
1. The lamb kept for four days within the house foretold that God"saccepted sacrifice should come forth from the homes of Israel. The four days may symbolise the nearly four years of our Lord"s ministry.
2. The day and hour of the Saviour"s death (ver. 6).
3. His death was to be Israel"s act; "the whole assembly" were to slay it.
(1) Our sins nailed him to the tree. He was stain by our iniquities.
(2) Israel"s act in the murder of the holy and just one was the expression of the sin which is in us all. None are free from this awful blood guiltiness, save the repentant and pardoned. U.
HOMILIES BY G.A. GOODHART
Vers. 3-11. If one died for all then all died.
Pharaoh"s heart still hardened. The crowning judgment needs no intermediary; Jehovah will reveal His own right arm. Exo_11:4. "Who shall live when God doeth this?" He who obeying His word shelters himself beneath His shadow. See:
I THE PREPARATION.
1. A carefully selected victim. Ver. 5, deliberately set apart four days beforehand. Pure within; innocence typified by inexperience, "the first year." Pure without, "no blemish.
2. A carefully conducted purification. The partaker of the sacrificial feast must endeavour after a purity resembling that of the victim. Leaven, evil, must be purged out that he may offer and receive worthily.
II THE PASSOVER. A sarifice to save from death, 5:6, 7. Notice
(1) Obedience ensured safety. The judgment was to go forth against the first-born; but the lamb slain his blood duly sprinkled would be accepted as a substitute. Obedience all that was demanded.
(2) The meaning of the command. Few types are arbitrary; almost always some ground of relation between them and the thing typified, even though we may not see it. Here the pure lamb represents the offerer as he ought to be; it says in his name "I would be pure; I would dedicate myself wholly to thy service; accept me, not for what I am but for what Thou canst make me. Take this lamb for me; make me as this lamb!" Obedience saves, but that which is commanded shadows forth the final result to be achieved by obedience.
2. Sustenance to nerve for duty. Lamb not merely to be killed but eaten. The people saved from the destroyer are to be released also from the oppressor; to commence at once the life of liberty. Strength needed for the march. That which saves is that which supports, if the lamb represents the offerer as he ought to be, feeding upon the lamb will represent feeding by faith upon the ideal thus figured. To become righteous we must hunger and thirst after righteousness, Mat_5:6. Dedication is the starting-point, but the road is persistent obedience, and they only can walk that road who feed upon the ideal first set before them. (Php_3:12-14)
III CHRIST OUR PASSOVER. The type leads naturally to the great antitype.
1. Our sacrifice.
(1) Pure, perfect. Slain for us. By faith accepting his work, peace with God; shelter from the avenging angel. This is what we mean by substitution Christ died for me. Notice however:
(2) Accepting this sacrifice we must still regard it as representative. Pleading its efficacy, we not merely mean "Forgive me for Christ"s sake," but also, "I would be like Christ, I would give myself up wholly to Thy will even as he has done Accept me in him, make me like him!" The doctrine of substitution is only explained by this underlying doctrine of identity, it could not otherwise be a doctrine of salvation.
2. Our sustenance. We too, saved in Christ, have to march on along the road which leads from slavery to freedom. To do this we must feed upon our ideal, "inwardly digest" it. What we ought to be; what we hope to be; what Christ is. Our great advantage over the Jew is that our ideal is realised in a person. To feed upon it is to feed upon Christ. To attain it is to be like Christ, to be one with him.
Application. Christ died for us. True, but Christ dying for us implies that we also die with him. Dedication of a substitute not enough unless self is dedicated in the substitute. Very well wishing to be happy, and the hope of many is little more than this. God, however, means us to be holy, and there is no easy road to holiness. Accept the ideal, accept Christ out and out, we shall find him more than an ideal: he will strengthen and sustain us till we attain it. Forget what the ideal is; forget what dedication means; we may yet find that it is possible for those who are saved from bondage to perish in the wilderness. G.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 12, 13, 14, 15, 21, 24, 28, 29, 33, 35, 37, 40, 42, 43 If the household be too little for the lamb.
Exo_12:3-4
If the household be too little for the lamb.
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Too little for the lamb
I. The text reminds us of a primary privilege.
1. That each man of Israel ate the passover for himself; every man according to his eating. So do we feed upon Jesus, each one as his appetite, capacity, and strength enable him to do.
2. But this same delicious fare should be enjoyed by all the family--a lamb for an house. Oh, that each of the parents and all the children and servants may be partakers of Christ!
II. The text is silent as to a certain contingency.
1. The lamb was never too little for the family; and assuredly the Lord Jesus was never too little even for the largest family, nor for the most sinful persons.
2. There is no reason to stint our prayers for fear we ask too much.
3. Nor to stay our labours because the Lord Jesus cannot give us strength enough, or grace enough.
4. Nor to restrain our hopes of salvation for the whole family, because of some supposed narrowness in the purpose, provision, or willingness of the Lord to bless.
III. The text mentions a possibility, and provides for it.
1. One family is certainly too small a reward for Jesus--too little for the Lamb.
2. One family is too little to render Him all the praise, worship, service, and love which He deserves.
3. One family is too little to do all the work of proclaiming the Lamb of God, maintaining the truth, visiting the Church, winning the world. Therefore let us call in the neighbour next unto our house.
(1) Our next neighbour has the first claim upon us.
(2) He is the most easy to reach, and by each calling his next neighbour all will be reached.
(3) He is the most likely person to be influenced by us. At any rate this is the rule, and we are to obey it (see Luk_24:47; Joh_1:41; Neh_3:28). If our neighbour does not come when invited, we are not responsible; but if he perished because we did not invite him, blood-guiltiness would be upon us (Eze_33:8).
IV. The whole subject suggests thoughts upon neighbourly fellowship in the gospel.
1. It is good for individuals and families to grow out of selfishness, and to seek the good of a wide circle.
2. It is a blessed thing when the centre of our society is the Lamb.
3. Innumerable blessings already flow to us from the friendships which have sprung out of our union in Jesus.
4. Our care for one another in Christ helps to realize the unity of the one body, even as the common eating of the passover proclaimed and assisted the solidarity of the people of Israel as one nation. This spiritual union is a high privilege.
5. Thoroughly carried out, heaven will thus be foreshadowed upon earth, for there love to Jesus and love to one another is found in every heart. (C. H. Spurgeon.)
Sharing religion with others
There are some things which can be shared with our neighbours, and some which cannot, in the religious life. In securing the means of grace we can go halves with our next-door neighbours; but not so in the great fact of personal salvation. We can join with a neighbour in taking a pew in church, or in getting a waggon to carry us to church, or in subscribing for a religious paper--and paying for it too; but we can share no neighbours seat in heaven; his team will never carry us there; the truths which benefit him from the weekly paper do not, because of their gain to him, do us any good. And if our nextdoor neighbours family is a household of faith, that doesnt make ours so. The members of his family may be saved and ours lost. Neighbourliness is commanded and commended of God; but God doesnt want you to leave your salvation in the hands of your next-door neighbour. The blood above your neighbours doorpost will not save your household from death. (H. C. Trumbull.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv3, 14, 21, 27, 31, 37, 40, 43 Exo_12:3. The house of their fathers.] More exactly: “a…
CRITICAL NOTES.—
Exo_12:3. The house of their fathers.] More exactly: “a father’s house.” The designation naturally imports “family” in the larger sense of “family of families,” the entire group formed by the union of grown-up sons and daughters with their children under the ancestral roof. Only in the event of this group being too small for a lamb, were mere neighbours to unite.—
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Exo_12:6. Whole assembly of the congregation.] Here, at the very outset of Hebrew national history, is an illustration of the truth that, fundamentally, all Hebrews were priests (cf. Exo_19:6),—a truth which lives on in its interest when connected with unfulfilled prophecy (Isa_61:6), and with the antitypical realisation in the Christian ecclesia (1Pe_2:9). Moreover, it is observable that the first Passover was a domestic observance, and that the Lord’s Supper was instituted as a part and an outgrowth of such an observance in an upper room.—In the evening.] Literally, “between the two evenings,” “probably,’ says Dr. Davies (Heb. Lex.), “between sunset and dark (cf. Deu_16:6), as the Karaites and Samaritans hold, or perhaps the time between the sun’s declining and its actual setting, as the Pharisees insisted and the Jews now hold.” Kalisch, deeming the former view “the most rational,” translates the expression “at dusk,” and quotes with approval the following from Ebn Ezra: “We have two evenings; the first, the setting of the sun, that is, the time when he disappears beneath the horizon; and the second, the ceasing of the light which is reflected in the clouds; and between both lies an interval of about one hour and twenty minutes.”—
Exo_12:11. Passover.] Heb., Pesach, “a stepping over,” “sparing;” from pa-sach, to move away from, to move forward from, to move over from one object to another (Furst). The noun pesach occurs forty-eight times in the Old Testament, always rendered “passover” in the “Authorised Version;” and reappears in the Septuagint under the form pascha, which is then used in the New Testament twenty-nine times, most notably in connection with the Messiah’s death in the Gospels, when the New Feast was instituted, also, with more direct application to the same great fact, by the Apostle Paul, 1Co_5:7 (lit. “for OUR PASSOVER ALSO was slain [even] Christ”). The verb pa-sach is rendered “pass over” in Exo_12:13; Exo_12:23; Exo_12:27 of this chapter, and in Is. Exo_31:5.—
Exo_12:12. Gods or Egypt.] “Which words,” says Kalisch, “evidently mean that the uniform and general extirpation of all the first-born of the Egyptians, which calamity their gods will be powerless to avert, will be a manifest proof to those who have hitherto worshipped them that they are a vain support and an idle refuge: thus the authority of the idols will be destroyed in the eyes of the Egyptians, and this was the severest ‘judgment’ which the omnipotent Lord of the Universe could exercise against them”—
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_12:3-13
THE INSTITUTION OF THE PASSOVER
I. The circumstances under which the Passover was instituted. The king of Egypt and his people had rebelled against the command of the Lord, as made known by Moses and Aaron, in not consenting to give Israel their freedom. Mercy had been tried, judgment had been inflicted, all to no purpose. The heart of Pharaoh was still hardened against the Divine request, and now Heaven is driven to the last extremity of retribution, and has determined on and announced the death of Egypt’s first-born. The Divine edict has gone forth. At this crisis the Passover was instituted for the safety of the children of Israel. How would the destroying angel know the homes of Egypt from the homes of Israel? and what token should he have of the safety of the latter? This was the question. The Passover was the answer. Blood was to be sprinkled on the upper door-post of the houses occupied by the Israelites. And so the world of unregenerate humanity is under the dire sentence of death, and the sentence is soon to be executed. But how shall the good escape the sword of the avenger? By taking immediate refuge in the Cross of Christ. This is the only refuge of man from moral and eternal death. The Cross was instituted to save men from the edict of moral death.
(1) It was instituted under perilous circumstances.
(2) It was instituted under exceptional circumstances.
(3) It was instituted under painful circumstances. And so the Cross of Christ was instituted under circumstances morally dangerous, morally exceptional, and morally painful, but under circumstances which rendered it most welcome to the true Israel.
II. The proceedings by which the Passover was characterised.
1. A lamb was slain in the houses of the Israelites (Exo_12:3-4). Every householder was to take a lamb, without blemish, of the first year, and, after keeping it four days in the house, was to kill it. This was emblematical of things in the Christian economy. Christ is the Lamb of God. He was taken from amongst the flock in the vigour of manhood. He was ordained to be slain from the foundation of the world. He was without moral defect. He was slain on Calvary.
2. The blood of the lamb thus slain was to be sprinkled on the upper door-post of the houses of the Israelites (Exo_12:7). It was not enough to kill the lamb; its blood must be sprinkled on the upper door-posts of the house, if the inmates are to be safe. And it is not sufficient for the safety of men that Christ died; His precious blood must be sprinkled on their hearts. The blood was not sprinkled on the threshold of the door, but high up on the posts. The blood of Christ is sacred, and must not be trampled under foot of men. The mark of a Christian life is to be evident to the world and easily discernible. There would be no difficulty in knowing the houses of the Israelites. The house of a good man should always be known by the token of the Cross upon it.
3. The slain lamb was eaten by the Israelites in an attitude of pilgrimage and haste (Exo_12:11). The slain lamb was to be eaten by the Israelites. It was not to be eaten raw, nor sodden at all with water, but roast with fire. None of the animal was to remain. All were to eat of it. During the repast, their loins were to be girt and their feet were to be shod. And so the soul must appropriate Christ; it must cultivate an attitude of moral haste, and it must be mindful of its pilgrim condition, if it is to be saved by Him.
III. The results by which the Passover was followed. (Exo_12:13.)
1. After the celebration of the Passover the Israelites were safe. After the sprinkling of the blood upon the door-post of the house the Israelites were safe from the stroke of the avenging angel. They were protected because they complied with the ordinance of God for their safety. And so men are only safe when they have yielded obedience to the terms of salvation which God requires. The Israelites might have done many wise things, and availed themselves of many preventatives against the destruction of the angel; but if they had not sprinkled the blood upon the door-posts they would have perished. Men may strive to do many things to ameliorate their condition as sinners, but the Cross of Christ is their only real protection.
2. After the celebration, of the Passover the Israelites were free. After the destruction of the first-born the Israelites were commanded to leave Egypt. The proud tyrant gave them their freedom. He had no wish, at that sad moment, to prolong the conflict with Jehovah, of whose power he had received sufficient demonstration. The souls of men are only free when they are sprinkled with the blood of Christ, and when they have made a personal appropriation of the Saviour. Then they are free from the tyranny of pride and passion; they enter upon the long and trying pilgrimage of moral goodness.
3. After the celebration of the Passover the Israelites were joyous. They were pleased with their freedom and the prospects before them. They were grateful for the terrible retribution they and their families had escaped through the abundant mercy of God. And so when the soul has received Christ, its first experiences, as it steps out into the new and mysterious life, are those of joy and gratitude. LESSONS:—
1. That every household should have an interest in the Lamb slain from the foundation of the world.
2. That to experience the saving benefit of Christ’s death the soul must personally receive Him.
3. That Christ as dying is the only hope of the soul.
4. That Christ died for all.
THE PASSOVER AS ILLUSTRATIVE OF THE ATONING WORK OF CHRIST, AND OF ITS RECEPTION BY THE BELIEVING SOUL
I. In the victim it provides. “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 fathers, a lamb for an house” (Exo_12:3). Thus the victim provided for the celebration of the Jewish Passover was a lamb. Jesus Christ is called the Lamb of God (Joh_1:29). He was innocent; He was meek. He was Divinely appointed to be a sacrifice for sin.
1. This lamb was to be a male of the first year (Exo_12:5). Because after that it would be no lamb, but a sheep, and because it must be perfect and strong. And so Christ was mighty in strength. He required to be strong. He had a great task to accomplish, and many hindrances to overcome. He had perfect strength (Psa_89:19; Isa_19:20; Tit_2:13). Men must render to God the activities of youth.
2. The lamb was to be without blemish (Exo_12:5). It was not to be lame or blind or sick, or in any way defective. So Christ was a perfect offering. He was pure. Sin strove in vain to soil Him. His enemies could find no fault in Him. He was sinless (1Pe_1:19).
3. The lamb was to be set apart four days (Exo_12:6). They were commanded to set apart the Paschal lamb four days, because if they had delayed it till the moment of their departure from Egypt, they might in the haste of other business have forgotten it; in order that they might detect any blemish in the lamb; that they might by a sight of the lamb be awakened to a grateful expectation of their approaching deliverance; and that they might repose a sure trust in the help of God against their enemies. And so Christ was ordained from eternity as the offering for human guilt. He was in every way tested.
II. In the sacrifice it requires. “And the whole assembly of the congregation of Israel shall kill it in the evening” (Exo_12:6). Thus the lamb was to be slain, and by all Israel. The continued life of the victim would not have ensured the needed safety. Its death was a necessity. And so in reference to Christ; we are saved by His death. Without shedding of blood there is no remission. He was slain by the entire congregation. The world, Jews and Gentiles, cried out, “Crucify Him! crucify Him!” The Paschal lamb was roast with fire. In this we have set forth the sufferings of Christ. No pain equal to that occasioned by burning. Christ in the agony of the garden and on the cross.
III. In the duty it enjoins. “And they shall take of the blood, and strike it on the two side-posts and on the upper door-post of the houses wherein they shall eat it” (Exo_12:7). The blood appointed to be a means to preserve the Hebrews from death is emblematical of the blood of Christ, whereby men are delivered from sin and everlasting death. True the destroying angel would know the houses of the Israelites without this sign on the door-post, but this shedding of blood was the Divinely-appointed method of safety, and was the token of God’s care over them. Christian families must have the blood of Christ sprinkled on the lintels of their doors. They must remember Christ when they go in and out; they must confess Christ to the unbelieving world; then they will be safe from the minister of vengeance. The blood of Christ is the only protection of the soul, and must be sprinkled as well as shed (Rom_5:11). The soul must make a personal appropriation of Christ. To know Christ will profit little. We must feast on Him by faith.
IV. In the spirit it demands. (Exo_12:22.) The bunch of hyssop signifies faith and humility. David said, “Wash me with hyssop and I shall be clean” (Psa_51:7). Hyssop is a lowly herb growing in rocky places. In the reception of Christ the soul must be humble. The Paschal lamb was also to be eaten with unleavened bread and with bitter herbs (Exo_12:8). Here we have shadowed forth the need of repentance and sincerity. And if the soul is to receive Christ, it must be with a contrite heart and with a deep sense of demerit. The Paschal lamb was to be eaten in the attitude of haste (Exo_12:11). The loins must be girded, the feet must be shod, the hands must hold the staff. The redeemed soul must sit loose to earthly things. The good are pilgrims in the world; they must be ready to go to Canaan.
V. In the peril it averts. “And when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you” (Exo_12:13). Thus we see the peril escaped by the Israelites through the proper observance of the Passover, and in this we have an emblem of the dangers averted from men by a believing interest in the atonement of Jesus Christ. They are delivered from the power of the second death. They escape the stroke of the destroying angel. Their safety is welcome and happy.
VI. In the extent it contemplates. By a proper observance of the Passover all Israel would be preserved from the blow of the destroying angel, not one soul excepted. And so by application to the atonement of Jesus Christ the whole world may receive an eternal salvation from the awful penalties of sin. LESSONS:—
1. That Christ crucified is the only hope of moral safety.
2. That Christ appropriated is the only refuge of the soul.
3. That Christ must be received by repentance and faith.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_12:3-13. God alone can ordain sacraments in His Church. Set times or days for duties can only be constantly appointed by God.
God leaves to prudence some smaller circumstances of worship, which nature and reason may judge fit (Exo_12:3-4).
The Passover is an evening sacrifice, sweet and real.… The blood of the Passover must be sprinkled to give benefit.… Houses in the law, but souls in the Gospel, must be sprinkled with blood.
The night of death to enemies God makes the night of feasting to His Church.
God’s rules must qualify persons at all times for His Passover communion.
Speed in the use of God’s ordinance must be used when God commands it.
The occasion of festival to the Church:—
1. The destruction of God’s enemies.
2. The destruction of false gods.
3. The deliverance of souls from bondage.
4. The demonstration of the Divine existence.
God sees and answers His own signs, and will spare His people in destroying sinners.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Passover-Relics! Exo_12:7. Millington says that the sprinkling of the blood upon the doorposts probably gave rise to certain traditions and customs among other nations. Pliny tells how houses may be preserved from the perils of sorcery, by sprinkling the door-posts with the blood of the hyæna; while in another place he relates how the newly-wedded bride was in the habit of anointing the door-posts of her home with the blood of a wolf. These, like many other heathen relics of Scripture customs and ceremonies, are sad declensions from the lofty and sublime ideals in Revelation. Though, after all, beneath their floating nebulous vapours there lies the solid germ of truth: the human conviction of the necessity of mediation and atonement for safety and preservation. So that, even these pass over-relics echo one voice—
“The Cross unfolds the mystery,—Jesus died;
The sinner lives; the law is satisfied.”
—Conder.
Passover-Safety! Exo_12:13. The Israelites had to sprinkle the blood, and this involved an act of faith. By grace were they saved, through faith. A gentleman, crossing a dreary moor, came at length upon a solitary cottage. Glad of the shelter, he could not help pondering upon the loneliness of its inmates, and wondering at their self-security. In the morning, when about to proceed on his way, he inquired of its occupant, whether she was not afraid to live in this lonely place. “Oh no!” responded his humble and aged hostess; “for faith closes the door at night, and mercy opens it in the morning.” Having by faith sprinkled the atoning blood upon the lintels, Israel’s host could repose securely until Mercy opened the door, with the cry: “The hour of deliverance has come.” And so can the Israel of God!
“Who know not where
His islands lift His fronded palms in air;
Who only know they cannot drift
Beyond His love and care.”
—Whittier.
Types and Shadows! Exo_12:3. When the miner, in the American prairies, sinks a shaft to strike the coal formation, he finds far down the images of beautiful plants, lying like lacework spread out upon tables of ebony; images of ferns, and leaves, and flowers, which millions of years ago perhaps ceased, from some change of climate, to open in the cold spring-time, and hence to fall into autumn. There these pictures lie, telling us of a time when perpetual summer-time reigned, and that where the drifting snows of December fall, tropical birds sang and fluttered in palm-trees, and flowers filled the whole day and night with perfume. In our own land, when men of scientific skill ascend the lofty mountains, they perceive traces of a time when huge icebergs grazed their peaks, just discernible above the waters of an Arctic Sea. Yet all these, whether tropical or arctic, dimly shadowed forth more perfect adaptations in nature and nature’s growth; and so all the Bible vegetation—the ritual growth, as well as moral and vicarious development—were images of good things to come; shadows of more glorious and blessed realities of life and salvation in Christ. But just as there are certain more clearly-defined type-memorials perceived by the scientific student, so, in Revelation, are there certain rites and ceremonies more distinctly prefigurative of the atoning blood of the Lamb. Such is the Passover—dim and shadowy memorial of that wondrous Paschal sacrifice—
“That sovereign balm for every wound,
That cordial for our fears.”
—Watts.
Jewish Passover! Exo_12:7. Bonar and M‘Cheyne record a visit paid to a family of Jews at Jassy. It was the night preceding the day of Atonement; on the eve of which solemn day it is the Jewish custom to kill a cock for every man, and a hen for every woman. In the morning, the “Shochet” or slayer, going round to the houses, arouses the inmates to bring out the fowls to be killed in a proper manner. This, says Trench, is the only blood that is shed in Israel now. Even the paschal lamb is no more slain. A cock and hen, killed by the knife of the Shochet, is all the sacrifice which Israel knows. It is for this wretched, self devised sacrifice that Israel rejects the blood of the “Lamb of God,” which taketh away the sin of the world!
“Dear, dying Lamb, Thy precious blood
Shall never lose its power.”
—Cowper.
Shelter! Exo_12:13. In the East Indies there grows a tree, which is called a nonconductor of lightning. When the dreadful thunderstorms burst in those tropical regions, the lightnings would strike the surrounding trees of the forest, but never touch this nonconductor. It was some time before the natives discovered this peculiar property; but, once ascertained, they invariably gathered their flocks and families beneath these singular trees, as soon as they saw the storms gathering. No matter how loud the thunder, how vivid the fiery gleams, the refugees were safe under its far-spreading arms. There was only one danger, which arose from the falling of some forest giant upon it, crushing it beneath the weight of the fall. If, however, this tree was stronger than the falling trunk, it stood firm. So amid the storms of life there is the Tree of Life, the Saviour of sinners, beneath whose extended wings fugitive penitents are safe. No lightnings of Divine wrath can injure that sacred Tree; and such is its almighty strength, that no riven, blasted trunks can crush it beneath their falling weight. Israel’s first-born, safe under the spreading branches of Divine providence and truth, were types and teachers of penitent sinners, who avail themselves of the salvation promised and presented beneath the outspread arms of the Cross of Calvary—
“We have no shelter from our sin,
But in Thy wounded side.”
—Alexander.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv11, 38 The Passover, type of Christ our Redeemer Exo 12:1-28;…
passover
The Passover, type of Christ our Redeemer Exo 12:1-28; Joh 1:29; 1Co 5:6; 1Co 5:7; 1Pe 1:18; 1Pe 1:19.
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(1) The lamb must be without blemish, and to test this it was kept up for four days Exo 12:5; Exo 12:6. So our Lord’s public life, under hostile scrutiny, was the testing which proved his holiness; Luk 11:53; Luk 11:54; Joh 8:46; Joh 18:38.
(2) The Lamb thus tested must be slain Exo 12:6; Joh 12:24; Heb 9:22.
(3) The blood must be applied Exo 12:7 This answers to appropriation by personal faith, and refutes universalism Joh 3:36.
(4) The blood thus applied of itself, without anything, constituted a perfect protection from judgment Exo 12:13; 1Jn 1:7; Heb 10:10; Heb 10:14.
(5) The feast typified Christ as the bread of life, answering to the memorial supper. Mat 26:26-28; 1Co 11:23-26. To observe the feast was a duty and privilege, but not a condition of safety. As a matter of fact, the bread was not eaten by the Israelites on the night in which, nevertheless, they were preserved from the judgment upon the firstborn. Exo 12:34-39.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv11, 21, 29, 37, 40 The Precept Pertaining to Unleavened Bread
The Precept Pertaining to Unleavened Bread
v. 11. And thus shall ye eat it: with your loins girded, your shoes on your feet, literally, "shod on your feet," and your staff in your hand; and ye shall eat it in haste, in hasty flight, as such that were about to flee, in readiness for speedy flight. It is the Lord’s Passover. These instructions concerned the celebration in Egypt and were afterward dropped as unessential. Only the name for the festival, the Passover of the Lord, was not changed, a perpetual reminder of the miracle which the Lord performed in delivering His people.
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v. 12. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment. I am the Lord. As the avenging, almighty Judge the Lord intended to traverse the entire land of Egypt, to strike down all the first-born, to punish the princes with the common people, and thus to expose all the Egyptian idols as helpless delusions.
v. 13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. Thus the Lord Himself explained the meaning of the Passover. Wherever there was a sign of blood, as He had commanded, there He would pass by, or over, and the blow would not strike the inmates of a house thus designated to work destruction in their midst. The slaughter would come upon the land of the Egyptians only.
v. 14. And this day shall be unto you for a memorial, the evening of the fourteenth day of Abib; and ye shall keep it a feast to the Lord throughout your generations, a festival of commemoration from one generation to the next; ye shall keep it a feast by an ordinance forever. It was to be celebrated as the festival of Israel’s redemption and of its being set aside as the people of God’s covenant.
v. 15. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. This is the solemn ordinance relating to the Feast of Unleavened Bread, which was thus from the beginning connected with the Festival of Passover. The exact period of the seven days is later fixed by many further ordinances.
v. 16. And in the first day there shall be an holy convocation, a solemn festival assembly, and in the seventh day there shall be an holy convocation to you, another service of worship; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. That was the only labor which was permitted, that connected with the preparation of foods, according to the necessities of the day, the ordinance thus being less strict than that concerning the Sabbath. Cf Lev 23:7.
v. 17. And ye shall observe the Feast of Unleavened Bread; for in this selfsame day have I brought your armies out of the land of Egypt; therefore shall ye observe this day in your generations by an ordinance forever. While the Passover commemorated the dreadful night of judgment and deliverance, the Feast of Unleavened Bread, so closely connected with it, reminded the children of Israel of the Exodus itself, of the chief circumstances connected with the departure of their armies out of Egypt.
v. 18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
v. 19. Seven days shall there be no leaven found in your houses; that was the order which was to apply for the future, when they would have reached the Land of Promise; for whosoever eateth that which is leavened, in any solid food, even that soul shall be cut off from the congregation of Israel, whether he be a stranger or born in the land. The naturalized, that is, the circumcised foreigner was obliged to submit to the ordinance in just the same manner as the native Israelite.
v. 20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread. The ordinance was certainly not lacking in clearness and emphasis, for it was the intention of the Lord to symbolize the entire consecration of His people, as based upon their redemption.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 9, 12, 15, 17, 19, 21, 23, 24, 26, 29, 31, 34, 37, 41, 43, 45, 47, 49 If the household is too small for a lamb
If the household is too small for a lamb
This means that there are not enough people in the family to eat an entire lamb. AT: "If there are not enough people in the household to eat an entire lamb" (See: Assumed Knowledge and Implicit Information)
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the man and his next door neighbor
Here "the man" refers to the man who is the leader of the household.
translationWords
assembly
Israel
day
lamb
goat
household
neighbor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 6, 7, 10, 11, 12, 14, 15, 22, 25, 26, 28, 31, 35, 37, 38, 40, 43, 46 12:5 with no defects: We must give God our…
12:5 with no defects: We must give God our best, just as he gave us his best: “the sinless, spotless Lamb of God” (1 Pet 1:19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.