Exodus: The Lord and His PilgrimsНамуна

Remember, remember

These verses are the epilogue to the Lord’s mighty works of deliverance and redemption, just as 7:8–13 are the prologue. The prologue anticipates the mighty works; the epilogue recapitulates it, and fixes their significance. The regulation in verses 43–51 may well have been occasioned by 12:38: the presence of those who join themselves to Israel in the Exodus but who are not Israelites by birth. Such are (symbolically) brought within the covenant of grace by circumcision (Gen. 17:9–14), and made partakers of Israel’s saving experience by admission to Passover. 

Genesis 12 moves from the universal scope of Genesis chapters 1–11 (creation, the fall, the flood and the scattering at Babel) to a narrow focus on one man (Abram) and his family – not because the world is forgotten but because it is through Abram the world will be blessed. Just as God’s purpose for Abram was worldwide (Gen. 12:3; 22:18), so was his covenant. And this is continued in the Mosaic covenant (Ex. 12:48). The ‘son of a stranger or foreigner’ (v. 43, literally) who is by nature excluded, can become, by circumcision and Passover, a participating firstborn son (v. 44; cf. 4:22–23). Thus these verses (vv. 43–51), which seem to exclude foreigners are, in fact, an invitation for them to come in and be welcomed. 

13:1–2 understandably give a special place to Israel’s firstborn (cf. vv. 11– 16), who are in a particular sense the beneficiaries of the Passover blood (12:26–27). Very likely the firstborn sons act as Israel’s priests (cf. 24:5) until the particular appointment of the tribe of Levi (Num. 3:12–13). The interim institution of the tribe of Levi is necessitated by the great sin of the golden calf (cf. Ex. 32:25–29). Yet the Lord’s intention, ‘a kingdom of priests’ (19:6), is fulfilled in Christ (1 Pet. 2:9). Verses 3–9 detail the Feast of Unleavened Bread. Here the intention is to replicate the conditions of the Exodus (cf. 12:8, 34, 39) and so keep the great redemption freshly in their memory. Deuteronomy 16:3 calls it ‘the bread of affliction’, to recall the privations of Egypt. 

Reflection

Paul treats leaven (yeast) as symbolic of sin in our lives, and calls us, as Christ’s Passover people, to purge it out (1 Cor. 5:7–8). This is our equivalent of keeping the Feast.