Exodus 12 Instructions To Israel Concerning The Passover.
This chapter is partly historical, and partly explanatory. It splits into a number of sections. (1) Exodus 12:1-14 contain the explanations given by Yahweh to Moses and Aaron with regard to the conducting of the first Passover. (2) Exodus 12:15-20 connect the Passover with the Feast of Unleavened Bread to be observed at future times. (3) Exodus 12:21-23 present Moses' explanations in abbreviated form to the elders for the conducting the first Passover. (4) Exodus 12:24-28 explain the future way in which their children are to be taught of the Passover. (5) Exodus 12:29-42 describe the actual occurrence of the Passover, the slaying of the firstborn, and the departure of the people. (6) Exodus 12:43-51 conclude with further instructions for the Israelites regarding the celebration of the Passover in the future, and especially focus on the participation of foreigners who will dwell among them. But only the section from 1-36 is part of the Passover narrative., which is from 11:1-12:36.
Yahweh's Explanation to Moses and Aaron Concerning the First Passover (Exodus 12:1-14).
Note that it is a direct address by Yahweh to Moses and Aaron to be passed on to His people.
a The moon period of Abib is from now on to be the beginning of months to them, the first moon period of the festal year (Exodus 12:1-2).
b On the tenth day of this month the head of the family is to take for each family a lamb/kid, one lamb/kid per household. If a household is too small to be able to eat a whole lamb/kid then two households may join together. The lamb/kid must be without blemish, a year old male, and either a sheep or a goat (Exodus 12:3-5).
c It shall be kept by each household until the fourteenth day of the moon period (around the full moon) and the whole of the gathering of Israel will each kill their lamb/kid between the two evenings (Exodus 12:6).
d And they shall take the blood and put it on the side posts and on the overhead lintel, on the houses in which they eat of it (Exodus 12:7).
e And they shall eat its flesh, roasted with fire, along with unleavened bread and bitter herbs. They must not eat it raw, or sodden with water, but roasted with fire (Exodus 12:8).
e Its head and its legs and innards. They must let nothing of it remain until the morning, and what remains of it in the morning must be burned with fire (Exodus 12:9-10).
d And they will eat it with their loins girded, their shoes on their feet, their staff in their hand, and with haste. For it is Yahweh's Passover (Exodus 12:11).
c For Yahweh will go through the land of Egypt that night and will smite all the firstborn in the land of Egypt, both man and beast, and will execute judgment against all the gods of Egypt. For He is Yahweh (Exodus 12:12).
b And the blood will be a token on the houses where they are, and when Yahweh sees the blood He will pass over them, and no plague will come on them to destroy them, when He smites the land of Egypt (Exodus 12:13).
a And this day is to be a memorial and kept as a feast to Yahweh. Throughout their generations they will keep it a feast by an ordinance for ever (Exodus 12:14).
We note the parallels found in this solemn account. In ‘a' the moon period of Abib is to be fixed for each year, and in the parallel the fourteenth day of that moon period is to be observed for ever. In ‘b' the households gather and make ready a lamb/kid, and in the parallel those households are safe from Yahweh as He passes over and smites the land of Egypt. In ‘c' the Passover lamb/kid is slain and in the parallel the firstborn of the land of Egypt are slain. In ‘d' the blood is put as a token on the outside of the houses where they ‘will eat it' and in the parallel the people ‘will eat it' waiting to depart and fitted to leave on their journey in haste. In ‘e' the provisions for eating it are described, and in the parallel the fact that all must be consumed.
‘And Yahweh spoke to Moses and Aaron in the land of Egypt saying, “This month shall be to you the beginning of months, it shall be the first month of the year to you.”
This is a turning point in the book. It was a moment of huge historical importance, for in this month Israel's deliverance was to be achieved. Thus there is the specific declaration of a new beginning. From this day on life was to be seen as having begun in this month because it was in it that their deliverance from Egypt, ready for their reception of their future inheritance, commenced. It was in fact the month of Abib (Exodus 13:4), the month in which the feast of unleavened bread was celebrated (Exodus 23:15). Later in Canaan they would celebrate the agricultural New Year in the Autumn because then the harvest was over and the new round of nature was to begin, but even so this probably continued to be the New Year religiously speaking, for it commenced the round of feasts that led finally up to Tabernacles. This was the official calendar. The other simply one observed because of the nature of things. It was only later that that would become official (they did not think in strict calendar terms as we do).
“In the land of Egypt.” It is specifically stressed that this passover feast with its unique emphasis was instituted in the land of Egypt. The connection with Egypt is stressed again in two passages which are specifically stated to have been written by Moses (Exodus 34:18 with Exodus 12:25 compare 23:15 with Exodus 12:18).
“You, speak to all the congregation of Israel, saying, ‘On the tenth day of this month they shall take for themselves every man a lamb (or kid) according to their fathers' houses, a lamb for a household. And if the household be too small for a lamb, then shall he, and his neighbour next to his house, take one according to the number of people, according to what every man eats you will take your count for the lamb.' ”
On the tenth day of the month of Abib every household was to take a lamb (or goat) and set it apart ready for the Passover.
This was not specifically said here to be for a sacrifice, although it is in Exodus 12:27. The purpose of the lamb was that it should be eaten. This is made abundantly clear. If the household could not fully eat it then two households could combine. But its ‘holiness' is made clear in that it must all be eaten and any that is not eaten must be burned with fire (Exodus 12:10). None must be left. And the putting of the blood on the doorpost (Exodus 12:7) in the light of its purpose (to prevent the smiting judgment of Yahweh - Exodus 12:23) suggests that it signifies some kind of substitutionary appeasement. The firstborn would not die because the blood was on the doorpost. Thus it clearly has a sacrificial element (Exodus 12:27; compare Exodus 34:25). The people would be protected by the blood and would hardly see it otherwise than as a sacrifice.
At this stage there was no priestly caste, and it is therefore probable that leaders of households acted as family priest. Thus each slaying would be made by the family priest. Certainly by the time of Jesus it had obtained sacrificial status for it had to be slain by the priests in the Temple.
“The congregation of Israel.” This is re-emphasising the unity of the children of Israel. They are one people, one gathering. The plea to Pharaoh had been that as a group they should be able to gather as a congregation in the wilderness to serve Yahweh. This was a phrase that would later represent the gathering of the whole people at a central sanctuary but it is not quite as fixed as that yet. Here it is rather those who are seen as being attached to ‘the children of Israel' and represented by their leaders. It represents those who will gather to them when the time for departure comes. Those who, if the call came to sacrifice to Yahweh in the wilderness, would respond to that call. The identity of the group has been maintained as worshippers of Yahweh, and as accepting their connection with the people who entered Egypt with Israel (Jacob).
“According to their father” houses.' This indicates the lowest level of group. Each father has his household, and this is the group involved. Those who live in the one house are the members of that household. The father would be both patriarch and priest.
“Your lamb shall be without blemish, a male of the first year. You shall take it from the sheep or from the goats.”
“Without blemish.” The lamb (or kid) was to be without blemish. This too emphasises the sacrificial element. It is separated to Yahweh and must therefore be ‘perfect'. It is a ritual without an official altar and without a sanctuary, but it is nevertheless holy to Yahweh.
“A male of the first year (literally ‘son of a year”).' This may mean one year old and therefore a grown lamb, or it may mean up to one year old.
“And you shall keep it until the fourteenth day of the same month, and the whole assembly of the congregation of Israel shall kill it between the two evenings. And they shall take of the blood and put it on the two side posts and on the lintel in the houses in which they shall eat it.”
No indication is given as to why the lamb had to be kept for four days. It was possibly so as to give time to discover any blemish. Perhaps even tribal inspections of the lambs took place. Or it may be that its period of separation was seen as allowing a certain time for it to become ‘holy', a separated lamb, set apart to God. (Compare how later after washing with water men would not be clean until a certain period had passed, ‘shall not be clean until the evening'). But at this first Passover it was probably also to give opportunity of all who would respond to become aware of the situation.
The blood of the lamb was to be put on the lintel and on the two doorposts. A number of festivals are known where blood was so applied to ward off evil spirits but there is no question of that here. This is a ceremony required by a benevolent Yahweh from His people and attracts his protection. The blood is there for Him to see. And He does not need to be warded off. Rather He wants to be satisfied that they have fulfilled His requirements. They have slain and eaten and therefore they will be spared. Even if this ceremony is based on some similar ceremony held in the past or known among other peoples its nature is being fundamentally changed. The applying of the blood to the doorposts and lintel may well have a somewhat similar purpose to the presenting of the blood at the altar. It indicates to Yahweh that the sacrifice has been made and applies the blood of the offering of the lamb.
“The fourteenth day of Abib.” Passover was held at the time of the full moon, fourteen days after the new moon which would commence the month. This would aid them in their journey.
“The whole assembly of the congregation of Israel.” Each household was to slay the lamb. This would almost certainly be done by the head of the household. All would see him as acting as a priest. At this stage as far as we know there was no official priesthood among the children of Israel and the father, the patriarchal figure, of the group or of the family would act as priest. But it is emphasised that each household offers as a part of the whole congregation.
“Between the two evenings.” This has to signify a period which is prior to the commencement of the new day (which began in the evening), as the sun was going down - see verse 18 and compare Deuteronomy 16:6, ‘at the going down of the sun'. As working slaves they would be released just prior to sunset. Compare Jeremiah 6:4, ‘the day declines, the shadows of the evening are stretched out'.
The passover celebration was to be both communal, for all would do it together, and individual, for each family unit would perform it. It had most of the elements of a sacrifice. An unblemished lamb, set apart as holy, solemnly killed by the priestly head of the household, partaken of by the household and the remainder burned with fire, with its blood applied before Yahweh (Who will specifically see it - Exodus 12:13; Exodus 12:23). It is specifically called a sacrifice in Exodus 12:27. It was distinctive because of the nature of the circumstances which would ever be remembered.
“And they shall eat the flesh in that night, roast with fire and unleavened bread. They will eat it with bitter herbs. Do not eat of it raw, or sodden with water, but roast with fire, its head with its legs and with the inwards thereof. And you shall let nothing remain of it until the morning, but that which remains of it until the morning you shall burn with fire.”
The lamb was to be eaten roasted with fire, not raw or boiled with water. The roasting may have been for purposes of speed, compared with boiling. Among other peoples sacrificial flesh was often eaten raw with a view to absorbing the blood of the animal, its life-force. But it was not to be so here. The eating of the blood would later be strictly forbidden to Israel (Leviticus 7:26; Leviticus 17:10) and clearly was so here. However, sacrificial flesh was certainly often boiled (Leviticus 6:28; Numbers 6:19). This is therefore a specific enactment. Deuteronomy 16:7 is sometimes cited as later allowing the boiling of the Passover lamb, but compare 2 Chronicles 35:13 where bashal is used for both roast and boil (it can also mean ‘bake' - 2 Samuel 13:8). It is thus a general word for cooking.
“Unleavened cakes.” Quickly and easily cooked. There is continual emphasis in the passage on speed and readiness. Compare also 12:34 where it is stated that they did not have time to leaven their dough. In Deuteronomy 16:3 they are called ‘the bread of affliction' because of their connection with the escape from Egypt.
“Bitter herbs.” The lives of the children of Israel had been made ‘bitter' (Exodus 1:14) and this symbolised the bitterness of their lives in Egypt. (Later, according to the Mishnah, these would be composed of lettuce, chicory, pepperwort, snakeroot and dandelion).
Nothing was to be left of the meal. Whatever was uneaten was to be burned with fire. This would be because it was seen as a holy meal, set apart to God, and thus to be reserved only for use in the celebration. What remained was used as an offering to God. The whole of the sacrifice was thus seen as that night preparing them for their deliverance by sanctifying them (setting them apart as holy) in God's eyes.
“Its head and its legs with the inwards thereof.” These were probably to be burned up and not eaten (compare Exodus 29:17; Leviticus 1:8-9; Leviticus 1:12-13; Leviticus 4:11; Leviticus 8:20-21; Leviticus 9:13-14).
“And this is the way you shall eat it, with your loins girded, your shoes 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 smite all the firstborn in the land of Egypt, and against all the gods of Egypt I will execute judgments. I am Yahweh. And the blood will be for you a token on the houses where you are. And when I see the blood I will pass over you and there will be no plague on you to destroy you when I smite the land of Egypt.”
As they prepared the lamb and ate it they were to be dressed ready for a journey with staff in hand, and they were to eat in expectancy of soon leaving (‘in haste'). For during that night Yahweh was about to smite all the firstborn in the land of Egypt.
The instructions about dress are not just as a symbol although they became that later on. The point is being made that the children of Israel must be ready for departure and that that departure will be hasty. They have only a few days to prepare for it and when the time comes they must be ready for it. It was a guarantee that their deliverance was coming.
“Loins girded.” Their robes tucked in so as not to impede the feet or get mud-ridden when walking. ‘Your shoes on your feet.' Not left by the door as would be normal.
“It is Yahweh” s passover (pesach).' The meaning of ‘pasach' is not certain. However in Isaiah 31:5 it is used in comparison with birds flying over, and the thought is of protection by hovering or circling over. This fits admirably here. (It has also been connected with ‘pasach' - ‘to limp' (1 Kings 18:21; 1 Kings 18:26), and with Akkadian ‘pasahu' - ‘to be soothed'). It was ‘a night of watching for Yahweh to bring them out of the land of Egypt' (Exodus 12:42).
“Against all the gods of Egypt I will execute judgments. I am Yahweh” The protection of the gods was constantly sought by the Egyptians, but those so-called gods will be unable to intervene, as they had been unable to intervene previously. Indeed they will be unable to save themselves and their proteges. The sacred animals that represent them will all face death in the family. Their priests will suffer the same fate. And a potential god will be smitten in the house of Pharaoh, for his heirs were destined to become gods. It was a night of judgment. So Yahweh, ‘He Who is there to act', will act. He will make Himself known under His true name as the uniquely all-powerful.
It is noteworthy that Moses himself never mentions the gods of Egypt. He does not see himself as battling with them. Considering his background this is remarkable and demonstrates to what extent he sees Yahweh not only as the most powerful God but as the only God.
“A token.” A distinguishing mark, a sign which Yahweh will see to bring to mind a covenant obligation (Genesis 9:12), so that they will enjoy His protection and escape judgment. The blood signified that the necessary sacrifice had been made. It also meant that the firstborn within the house was looked on as Yahweh's, doomed for slaughter, but because of the blood of the sacrifice ‘redeemed' and was thus now Yahweh's (Exodus 13:1; Exodus 13:13). The lamb meanwhile had taken the place of the firstborn and had been willingly offered as a sufficient representative and substitute. And all had partaken in it thus sharing in its efficacy. As a result they were protected under the covenant.
‘And this day shall be to you for a memorial, and you will keep it as a feast to Yahweh, throughout your generations you will keep it as a feast by an ordinance for ever.'
From this time on ‘for ever' the Passover must be celebrated yearly as a reminder of and participation in this first feast and the deliverance it portended. It is still kept when we meet to celebrate the greater Passover of our Lord Jesus Christ.
“This day.” The fifteenth of Abib when the Passover was eaten and the firstborn of Israel were spared, and the children of Israel began their departure from the land. The day began in the evening and the Passover was therefore eaten on the first ‘day' of the Feast of Unleavened Bread.
“A memorial.” Something to bring to remembrance. God was concerned that what was done this day would be remembered for ever.
“You shall keep it as a feast (chag).” This is the general term for the later pilgrimage feasts of Israel. It signified a feast of unity, and while Passover was observed in separate houses it was observed by the congregation of Israel all at the same time. And its connection with the feast of unleavened bread meant that in the future it would have to be observed in connection with the gathering together of the people of Israel. In this sense it too would be a pilgrimage feast.