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Exodus 12:8
Verse
Context
Sermons
Teresa Conlon
Ralph Sexton
Art Katz
G.W. NorthSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
They shall eat the flesh - roast with fire - As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honor of Osiris. The Ethiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations. Unleavened bread - מצות matstsoth, from מצה matsah, to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is חמץ chamets, which simply signifies to ferment. It is supposed that leaven was forbidden on this and other occasions, that the bread being less agreeable to the taste, it might be emblematical of their bondage and bitter servitude, as this seems to have been one design of the bitter herbs which were commanded to be used on this occasion; but this certainly was not the sole design of the prohibition: leaven itself is a species of corruption, being produced by fermentation, which in such cases tends to putrefaction. In this very light St. Paul considers the subject in this place; hence, alluding to the passover as a type of Christ, he says: Purge out therefore the old leaven - for Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; Co1 5:6-8. Bitter herbs - What kind of herbs or salad is intended by the word מררים merorim, which literally signifies bitters, is not well known. The Jews think chicory, wild lettuce, horehound, and the like are intended. Whatever may be implied under the term, whether bitter herbs or bitter ingredients in general, it was designed to put them in mind of their bitter and severe bondage in the land of Egypt, from which God was now about to deliver them.
Jamieson-Fausset-Brown Bible Commentary
roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (Ch2 35:13). unleavened bread--also for the sake of despatch (Deu 16:3), but as a kind of corruption (Luk 12:1) there seems to have been a typical meaning under it (Co1 5:8). bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.
John Gill Bible Commentary
And they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of the fifteenth day, which being observed, will serve to reconcile some passages relating to this ordinance. The lamb was to be roasted, not only because its flesh thereby would be more palatable and savoury, but because soonest dressed that way, their present circumstances requiring haste; but chiefly to denote the sufferings of Christ, the antitype of it, when he endured the wrath of God, poured out as fire upon him; and also to show, that he is to be fed upon by faith, which works by love, or to be received with hearts inflamed with love to him: and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Exo 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, Co1 5:7, and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says (p), is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Sol 2:9. Wild endive; of which Pliny says (q), there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah (r) and Maimonides (s), there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators (t) said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zac 12:10. (p) Nat. Hist. l. 19. c. 8. & 21. 17. & 32. 22. (q) Ibid. (r) Misn. Pesach. c. 2. sect. 6. (s) Hilchot, Chametz Umetzah, c. 7. sect. 13. (t) Maimon. & Bartenora in Misn. Pesach. ut supra. (c. 2. sect. 6.)
Exodus 12:8
The First Passover
7They are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs.8They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs.
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Breaking Strongholds-When the Past Is Your Teacher
By Teresa Conlon2.8K1:00:03EXO 12:8JDG 4:2JDG 10:101SA 7:3In this sermon, Samuel addresses the people of Israel after the reign of King Saul. He recounts the history of Israel, starting with their deliverance from Egypt by Moses and Aaron. He highlights how the people would forget God and turn to idol worship, leading to oppression by their enemies. However, God would raise up judges like Jeroboam, Baden, Jephthah, and Samuel to deliver them. The sermon emphasizes the cycle of forgetting and repentance that Israel went through and how God had a timing and purpose in bringing this cycle to an end.
Rekindling Holy Fire
By Ralph Sexton2.0K40:48Holy FireGEN 22:6EXO 3:2EXO 9:23EXO 12:8EXO 13:21In this sermon, the preacher shares a powerful testimony of a man named Harold who was paralyzed but found joy and purpose in his life through his faith in God. Despite his physical limitations, Harold learned to use his shoulder to dial a phone and share the message of Jesus with others. The preacher emphasizes the importance of returning to the glory and power of God, rather than getting lost in religious rituals and divisions. He also discusses the concept of conviction, explaining that it is a genuine and deep sense of being out of alignment with God's holiness. The preacher concludes by reminding the audience that God is still on the throne and is able to deliver and provide for His people, even in the midst of difficult circumstances.
Ger-05 Israel's Predicament
By Art Katz1.5K1:05:18GermanEXO 12:8ISA 5:25ISA 5:30MAT 6:33ACT 3:22ROM 11:221CO 3:13In this sermon, the speaker reflects on the issue of God's glory and his governance over creation. He shares a personal experience of visiting a plant where F-16 fighter bombers are manufactured and expresses concern over nations spending vast amounts on armaments, even those who can least afford it. The speaker emphasizes the need to understand the severity and goodness of God, as well as the importance of recognizing God's judgments as part of his mercy. He also shares his own journey of experiencing unexpected challenges and being thrust into the world, drawing parallels to Israel's history and the need for repentance.
The Royal Simplicity
By G.W. North0The Significance of CommunionRoyal HeritageGEN 14:18EXO 12:8PSA 24:1MAT 26:26LUK 22:19JHN 6:35ROM 8:171CO 11:23HEB 7:1REV 1:6G.W. North emphasizes the significance of the simple elements of bread and wine in the context of God's royal invitation to His feast, contrasting the Corinthians' misunderstanding of Jesus' lordship. He reflects on how these elements, chosen by Jesus, symbolize a profound truth about God's purpose and the honor bestowed upon humanity. North urges the congregation to recognize the importance of these symbols, which have deep roots in biblical history, connecting them to figures like Melchisedec and Abraham. The sermon calls for a deeper appreciation of the simplicity and richness of God's provision, reminding believers of their royal heritage as children of God.
March 13. 1678. a Continuance on the Altar's Discourse.
By Jane Lead0GEN 15:6EXO 12:8PSA 30:11ISA 61:3MAT 25:1HEB 9:14HEB 12:141JN 3:2REV 1:18Jane Lead preaches about the importance of sacrificial offerings and sacrifices in order to purify ourselves from sin, preparing for the appearance of Christ. She emphasizes the need to be purified from evil consciences and to strive for spirituality in order to confidently expect Christ's return. Lead encourages believers to continue in their spiritual journey, seeking frequent visitations and communications from God to strengthen their faith and maintain acquaintance with Him, just like Abraham did. She highlights the promise of a glorious reward for those who are purified by altar-fire and dressed in God-like fashion, ready to see Christ without sin unto salvation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
They shall eat the flesh - roast with fire - As it was the ordinary custom of the Jews to boil their flesh, some think that the command given here was in opposition to the custom of the Egyptians, who ate raw flesh in honor of Osiris. The Ethiopians are to this day remarkable for eating raw flesh, as is the case with most savage nations. Unleavened bread - מצות matstsoth, from מצה matsah, to squeeze or compress, because the bread prepared without leaven or yeast was generally compressed, sad or heavy, as we term it. The word here properly signifies unleavened cakes; the word for leaven in Hebrew is חמץ chamets, which simply signifies to ferment. It is supposed that leaven was forbidden on this and other occasions, that the bread being less agreeable to the taste, it might be emblematical of their bondage and bitter servitude, as this seems to have been one design of the bitter herbs which were commanded to be used on this occasion; but this certainly was not the sole design of the prohibition: leaven itself is a species of corruption, being produced by fermentation, which in such cases tends to putrefaction. In this very light St. Paul considers the subject in this place; hence, alluding to the passover as a type of Christ, he says: Purge out therefore the old leaven - for Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth; Co1 5:6-8. Bitter herbs - What kind of herbs or salad is intended by the word מררים merorim, which literally signifies bitters, is not well known. The Jews think chicory, wild lettuce, horehound, and the like are intended. Whatever may be implied under the term, whether bitter herbs or bitter ingredients in general, it was designed to put them in mind of their bitter and severe bondage in the land of Egypt, from which God was now about to deliver them.
Jamieson-Fausset-Brown Bible Commentary
roast with fire--for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (Ch2 35:13). unleavened bread--also for the sake of despatch (Deu 16:3), but as a kind of corruption (Luk 12:1) there seems to have been a typical meaning under it (Co1 5:8). bitter herbs--literally, "bitters"--to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.
John Gill Bible Commentary
And they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of the fifteenth day, which being observed, will serve to reconcile some passages relating to this ordinance. The lamb was to be roasted, not only because its flesh thereby would be more palatable and savoury, but because soonest dressed that way, their present circumstances requiring haste; but chiefly to denote the sufferings of Christ, the antitype of it, when he endured the wrath of God, poured out as fire upon him; and also to show, that he is to be fed upon by faith, which works by love, or to be received with hearts inflamed with love to him: and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Exo 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, Co1 5:7, and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says (p), is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Sol 2:9. Wild endive; of which Pliny says (q), there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah (r) and Maimonides (s), there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators (t) said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zac 12:10. (p) Nat. Hist. l. 19. c. 8. & 21. 17. & 32. 22. (q) Ibid. (r) Misn. Pesach. c. 2. sect. 6. (s) Hilchot, Chametz Umetzah, c. 7. sect. 13. (t) Maimon. & Bartenora in Misn. Pesach. ut supra. (c. 2. sect. 6.)