Exodus 12:20
You shall eat nothing leavened; in all your habitations shall you eat unleavened bread.
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12:1-20 The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53,55. It was all to be eaten; those who by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon it no bad bargain, Heb 13:13,14. 4. The feast of unleavened bread was typical of the Christian life, 1Co 5:7,8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.Born in the land - A stranger or foreigner might be born in the land, but the word here used means "a native of the land," belonging to the country by virtue of descent, that descent being reckoned from Abraham, to whom Canaan was promised as a perpetual inheritance. 19. stranger—No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte. No text from Poole on this verse. Ye shall eat nothing leavened,.... Bread or anything else that had any leaven in it:

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

(p) See Leo Modena's History of the Rites, &c. of the Jews, par. 3. c. 3. sect. 5. (q) Hist. l. 5. c. 4.

Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
20. in all your habitations] i.e. throughout the land generally. Another of P’s standing expressions: Exodus 35:3, Leviticus 3:17; Leviticus 7:26; Leviticus 23:3; Leviticus 23:14; Leviticus 23:21; Leviticus 23:31, Numbers 35:29; cf. Ezekiel 6:6; Ezekiel 6:14.

21–27 (J). Moses gives the people directions for the observance of the Passover. As Di. has shewn, the passage cannot be the real sequel to vv. 1–13. Moses does not here repeat to the elders, even in an abridged form, the injunctions before received by him; but while, with the one exception of the application of the blood to the lintel and side posts of the door, nearly all of the many particulars laid down in vv. 1–13 are omitted, fresh points (the hyssop, the basin, none to leave the house till the morning), not mentioned before, are added. The inference is irresistible that Exodus 12:21-23 is really part of a different account (i.e. J’s) of the institution of the Passover, which ‘stands to Exodus 12:3-13 in the same relation in which the regulations respecting Maẓẓoth in Exo Exodus 13:3-10 stand to those in Exodus 12:14-20’ (Di. p. 100; ed. 2, p. 111).Verse 20. - Here again there is no repetition, but an extension. "Ye shall eat nothing leavened," not only no leavened bread (ver. 15), but no leavened cake of any kind. And "in all your habitations shall ye eat unleavened bread," i.e., wherever ye dwell, whether in Egypt, or in the wilderness, or in Palestine, or in Babylonia, or in Media, this law shall be observed. So the Jews observe it everywhere to this day, though they no longer sacrifice the Paschal lamb.

CHAPTER 12:21-28 That day (the evening of the 14th) Israel was to keep "for a commemoration as a feast to Jehovah," consecrated for all time, as an "eternal ordinance," לדרתיכם "in your generations," i.e., for all ages, דּרת denoting the succession of future generations (vid., Exodus 12:24). As the divine act of Israel's redemption was of eternal significance, so the commemoration of that act was to be an eternal ordinance, and to be upheld as long as Israel should exist as the redeemed people of the Lord, i.e., to all eternity, just as the new life of the redeemed was to endure for ever. For the Passover, the remembrance of which was to be revived by the constant repetition of the feast, was the celebration of their birth into the new life of fellowship with the Lord. The preservation from the stroke of the destroyer, from which the feast received its name, was the commencement of their redemption from the bondage of Egypt, and their elevation into the nation of Jehovah. The blood of the paschal lamb was atoning blood; for the Passover was a sacrifice, which combined in itself the signification of the future sin-offerings and peace-offerings; in other words, which shadowed forth both expiation and quickening fellowship with God. The smearing of the houses of the Israelites with the atoning blood of the sacrifice set forth the reconciliation of Israel and its God, through the forgiveness and expiation of its sins; and in the sacrificial meal which followed, their communion with the Lord, i.e., their adoption as children of God, was typically completed. In the meal the sacrificium became a sacramentum, the flesh of the sacrifice a means of grace, by which the Lord adopted His spared and redeemed people into the fellowship of His house, and gave them food for the refreshing of their souls.
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