12:12 Up to this point it would seem that the plagues have been random in their nature. However we learn that Yahweh is fighting the god of Egypt. It is a battle for the minds of the people. So we might conclude that the earlier plagues attacked the theology of Egypt as well.

11:10 That God hardened Pharaoh's heart demonstrates that God wanted to punish Israel in Egypt. (see the comments on Chapter 8)

12:15 The command that unleavened bread was to be eaten for seven days demonstrates that whilst this Passover was a specific event it was to be remembered in future years even though the narrative reads like it is a one off event. So Israel would not have been surprised when they were told later (Leviticus 23) that they were to keep the feast annually.

11:3 Both here and 12:36 we learn that God was involved in ensuring that the Egyptians gave Israel their wealth. Also Moses was ‘great’ in their sight – despite Pharaoh’s rebellion – so effective must the miracles have been in humbling the people.

12:6 It is an interesting contrast. Egypt suffered blackness – a plague from God. However Israel were to celebrate the Passover during the hours of darkness. When Egypt was in darkness Israel were redeemed.

The Passover lamb spoke of Jesus Christ. Exo 12:3-6 foretells Christ’s presence in Israel for 3 ½ days (years). No bone was to be broken. The blood on the exit door was to surround them as they set out for the promised Land.

The tenth and final plague is wrought upon the rebellious Pharaoh, his followers, and his idolatrous system of worship. The number ten in scripture denotes perfection, completeness.  Egypt was polytheistic, having countless gods.  Yahweh did not address them all.  He used just ten plagues to show His complete, victorious opposition to their idolatry.
 
Moses, normally a meek man (Num 12:3), was, on this occasion, filled with righteous wrath (11:8). He is a type of Christ, who was also meek (Matt 11:29), but who also showed righteous wrath in cleansing the temple (John 2:14,15).
 
The Passover marked the first month (12:2). Tomorrow we shall read that this month was called Aviv 13:4). This month marked springtime (March-April). (By the way, the city of Tel Aviv means Springhill).

After the Babylonian exile, the names of the months changed to show the adoption of Babylonian names.  Aviv became Nisan.  It should also be noted that the beginning of the Jewish New Year was later changed from spring to fall where it stands today, in the month of Tishri.

Incidentally, Tammuz, the Babylonian month for June-July was also retained in the Jewish calendar. In mythology, Tammuz (= Osiris = Nimrod) was killed by his lover Ishtar (= Astarte = Venus = Aphrodite = Diana = Semeramis) (see my note on Ex. 7 & 8).  The earth faded (fall and winter) and people mourned his death (Eze 8:14).  But he was resurrected and the earth attained full bloom once more in June-July.

It is important to note that not one bone of the lamb was to be broken (12:46).  This was to show that the Lamb of God, Jesus, would die with his bones in tact (John 12:34-36).  We should be careful when quoting 1Cor 11:24 to understand that the broken in the KJV refers to the bread and not to the body (as in bones).  Many like to use a modern rendering to avoid any confusion: e.g. the NIV reads: This is my body, which is for you; do this in remembrance of me.
 

12:5 - "without defect" just as Christ had no defect. 12:7 - the blood of the eaten sacrifice was on the door frame (just as Christ, who feeds us, is our door/gate John 10:7,9) protecting the chosen ones so they could later exit the door of slavery to the freedom and entrance to the promised land. Exo 12:22 - they weren't allowed freedom out the door till morning  which is when Christ arose to freedom from the stone covering the pit.

12:35 it is interesting to think about why this happened. Probably for the building of the tabernacle, but it also provided for the golden calf.

12:35 it is interesting to think about why this happened. Probably for the building of the tabernacle, but it also provided for the golden calf.

12:5   That the animal had to be ‘without blemish’ runs right throughout sacrificial language in the Old Testament and becomes the basis for Paul’s language – Eph 5:24when he speaks of the end point in our spiritual development.

12:5   That the animal had to be ‘without blemish’ runs right throughout sacrificial language in the Old Testament and becomes the basis for Paul’s language – Eph 5:24when he speaks of the end point in our spiritual development.

Yahweh made a distinction between Egypt and Israel (11:7).  Egypt is synonymous with sin (seed of the serpent); while Israel is the covenanted people of Yahweh (seed of the woman).  That pattern has been consistent throughout human history.

For the Passover a lamb was to be sacrificed 12:3).  Lamb (Heb. seh) refers to a member of the flock and could be either from sheep or goats (12:5).  The Peace offering under the Law explains that the sacrifice could either be male or female (Lev 3:9-17).  Thus, Jesus, who is represented by these sacrifices, covers all facets of humanity.  It is interesting to note that, in Isa 53:7, Jesus is described as a lamb (Heb. seh = sheep or goat); and a sheep (Heb. rachel meaning ewe, thus embracing the female gender).

Christ is the prophesied passover lamb slain for the sins of believers - Exo 12:1-11;Isa 53:7;John 1:29-36;1Cor 5:7-8;Rev 5:6-14;7:14;21:22-27;22:1-4.

No bone was broken so that the inspired word of the Bible might be fulfilled - Exo 12:46;Num 9:12;Psa 34:20;22:17;John 19:36.

There is a neat symmetry about the story of Moses in Egypt.  At the time of his birth, Pharaoh ordered the death of all hebrew males, Exo 1:22 then at the time of his re-birth, God ordains the destruction of all the Egyptian firstborn males. Exo 12:29 Did Pharaoh now think back to the words of Moses in Exo 4:22, I wonder?

This was the first act of the process referred to in Exo 13:2, where God says his firstborn are to be sanctified, or set apart.  See also Num 3:13

Exo 12:27 We should be careful about how we understand the idea of God passing over.  Popular belief would have us think of this in terms of an angel literally passing over the land of Egypt.  To start with, that would indicate that an angel has wings (!), but in any case the idea of passing over is in the sense of sparing or leaving out - as we might say he's been passed over for promotion.

In these events, we are able to behold the goodness and severity of God Rom 11:22

Exo 12:2 - Jesus was a new beginning in the redemptive work of God; baptism is also a new beginning in Christ. Exo 12:3 - it was on this day, six days before the Passover celebration on the 15th of Nisan that the anointing of Jesus took place in Bethany (John 12:1-7); Mary was identifying Jesus as the lamb of sacrifice. Exo 12:4 - believers do not have to feel alone, too small or too poor in spirit to partake of the sacrifice of Christ; believers have fellowship (with each other) to share this responsibility. Exo 12:5 - Christ has no fault or blemish (Heb 9:14); Jesus was one of the flock and shared the nature of those he died to save.  Exo 12:6 - the sacrifice was to take place on the 14th day in the evening; Christ died on the cross at the same timethe slaying of the passover lamb began; today "the whole assembly" of believers should gladly celebrate that the Lord laid on Jesus the iniquity of us all. Exo 12:7 - signified the redeeming power of the blood of the lamb and foreshadowed the redeeming power of the blood of Christ. Exo 12:9 - the sacrifice of the lamb was not to be polluted with anything. Exo 12:8 - leaven was connected to sin/slavery/Egypt while unleavened was connected to purity and freedom from, and the fleeing of, sin and corruption (1Cor 5:7-8; Matt 16:11-12). Exo 12:11 - believers partake of the "passover lamb" with great anticipation of their ultimate redemption in Christ (1Pet 1:13). Exo 12:12 - the reign of death will come over all not numbered among the Lord's firstborn. Exo 12:13 - death will pass over those protected by Christ's blood. Exo 12:14 - when believers partake of the wine and bread it is done in remembrance of Christ (1Cor 11:23-26).

Much of the above is gleaned from a talk entitled "Passover" by M.S.

Exo 12:16 - a minimum of attention to worldly interest and a lack of dependence upon one's own good works as a means of salvation.  Exo 12:19 - "Let a man examine himself and so let him eat" (1Cor 11:28).  Exo 12:22 - Hyssop is associated with cleansing from sin (John 19:29); Christ wasn't freed and cleansed till morning.  Exo 12:26-27 - until Jesus came, this was the only sacrifice that didn't have an altar or a priest; and like the sacrifice of Christ, it was three kinds of sacrifices in one; in the sprinkling of the blood it was a sin offering; because it was roast with fire it was a burnt offering; and in the eating of it, it was a peace offering.  Exo 12:38 - a mixed multitude; Jews and grafted in Gentiles heirs to God's promises/blessings.  Exo 12:45 - The Passover is not for those who are strangers from the covenants of promise; it is for those Jesus calls not hired servants, but friends. Exo 12:46 - like the Passover lamb, Jesus had his bones not broken that scripture might be fulfilled; Christ is not divided, anyone doing so breaks God's law. Exo 12:47 - all believers must remember the blood of the Passover lamb, Jesus Christ.  Exo 13:5 - "When the Lord shall bring thee into the Land of the Canaanites which he swore unto thy father to give thee", we are reminded that the first observance of Passover was also a prophecy of inheritance; the Passover we read in Matt 26:2,17,26-29 is also a prophecy of yet a better inheritance, "until it be fulfilled in the Kingdom of God" (Luke 22:15-16).

Much of the above is gleaned from a talk entitled "Passover" by M.S.

Psalm 67 - The shining of God upon Moses caused his face to shine - Exodus 34:30 in like manner the Gospel should change our appearance - that is our lives should be seen to have changed by the influence of the Gospel.

66:12 The way in which the Psalmist talks about going through fire and water is echoed by Isaiah (43:2). Both these passages must have been a comfort to those cast into the fiery furnace (Daniel 3:20)

67:4 In seeking for the nations to glad we see a picture of the kingdom when Christ will rule over all nations.

66:10-11 It is instructive that David saw his troubles as God ‘proving’ him and that he was being ‘tried’ – it is so easy to see our problems as a problem in our lives rather than our Father working for our eternal well being.

67:6 When the world things that there are problems with over population and a shortage of food and we hear dire warnings of global famine the way that God can care for His creation is encouraging. Remember in Egypt he blessed the harvest so the seven years of plenty provided enough for Egypt and also other countries for the seven years of famine. Also the year before every seventh year would bring forth, in Israel, enough to provide for the seventh year and the year after. We can, then, understand Psa 72:16.

Psalm 66  This Psalm of David could well have been one that would have been sung at the time of the passover. ( interesting as we have earlier today read of the first passover feast.) Exo 12

Psalm 67  A prayer for the universal acceptance and recognition of the God of Israel. 

Psa 66:16 is an invitation from David for the people to come and listen to him as he recounts what God has done for him.  What a great idea!  We could do that, after a meeting, individually to anyone who will listen, or even to a group of brothers and sisters.  "I won't keep you a minute, but let me just tell you how God blessed me today. I was ….."   The possibilities are endless.

66:3     Whilst the nations did submit to Solomon and came, as did the queen of Sheba, to hear his wisdom that was not the complete fulfilment of what the Psalmist spoke of. It will happen when the greater son of david sits on his throne and the law will go out from Zion.

66:5 The requests ‘come and see’ what God has done is the most powerful evidence to the existence of God and that He is working in the world. So – John 1:39– when two of Jesus’ disciples asked where he was staying he said ‘come and see’ – the invitation to become involved in the work by seeing the abode, getting involved with the man Jesus

67:1-2 God’s glory – His shining face – is seen in those that believe in Him. However that benefit should be seen by others. Hence the gospel should change the way in which we live.

Psa 66:13 "I will pay You my vows" occurs in many other of David's Psalms. David appears to have promised (vowed) to praise God in the assembly of Israel (see Psa 22:22-25) in return for help in his hour of danger (22:19-21). This vow was with him constantly, and writing the Psalms was one way of keeping it. This Psalm 66 is one example, which starts by praising God, and finishes by declaring openly David's own need for God, and a call to others to hear David's story of personal deliverance (v16-20). Do we declare it aloud when we are personally helped by God?

Mark is the second of the three synoptic (seeing together) Gospel accounts.  Matthew and Luke form the other two. They view the same incidents from different vantage points.  To better understand a particular event, the three Gospels should be cross-referenced. 
Mark takes the aspect of the servant and equates with the Ox and Jeremiah (see note on Matt 1 for July 2).

1:5        We might think that 'confessing sins' was a New Testament concept. However we find Dan 9:20 - confessing his sins. The difference is that here in Mark it is a public confession whereas with Daniel it was a private affair in his prayer. Of course there is place for both today. Baptism is the public confession and our private confession takes place in our prayers.

We notice the frequent use by Mark of the Greek word eutheos translated "straightway, forthwith, immediately'

1:10-12 After Jesus had received the power of God, he had to wrestle with how he was going to use it - for his own purpose or for God's.

Jesus showed the power of His Father, and established Himself, by healing.  However, He came to preach the kingdom of God (vs.14,38).  This pattern of miracle working to underscore the gospel preaching was continued by his disciples (e.g. Acts 8:5,6).  Since the Biblical record was completed (in the first century), preaching alone has been the remaining task for the disciples of Jesus.

1:8There was great wonderment as to whether John was indeed the Messiah to which he said ‘No’ – John 12:1 In speaking of the one coming after baptising with the Holy Spirit John is reinforcing the point that he is not the one to come but a more important one is to follow him.

1:8 There was great wonderment as to whether John was indeed the Messiah to which he said ‘No’ – John 12:1 In speaking of the one coming after baptising with the Holy Spirit John is reinforcing the point that he is not the one to come but a more important one is to follow him.

1:8 There was great wonderment as to whether John was indeed the Messiah to which he said ‘No’ – John 12:1 In speaking of the one coming after baptising with the Holy Spirit John is reinforcing the point that he is not the one to come but a more important one is to follow him.

The context of the coming of Jesus

Jesus' ministry is in the context of Deut 28. The people had drifted so far away from God that He had brought upon them the curses held in this chapter. Ilness and the Roman occupation are the most obvious examples. So by telling them to repent (Mark 1:15) and healing the effects of the curse, he was signalling God's willingness to forgive and restore them to a healthy and prosperous nation (Deut 28:1-2, 8-13, 15). Had they heeded Jesus' message, this restoration would have happened. But as we know, they killed the bearer of that message instead.

The Gospels will make much more sense to us if we read about Jesus with this framework in mind.

v 14 First Principles>Kingdom of God>Gospel concerns God's Kingdom
The Gospel preached by Jesus and the Apostles concerns the Kingdom of God.
1. Examples of teaching concerning the Kingdom of God
Matt 4:23, Mark 1:14, Luke 8:1, Acts 8:12, Acts 19:8, Acts 20:25, Acts 28:31
For more about the Gospel concerning God's Kingdom, go to Matt 4:23

1:11 The voice from heaven ‘thou art my beloved son’ is seen again as Jesus is on the cross – Mark 15:39

Mark manages to convey an urgency about the work of Jesus in these opening chapters.

Straightaway: Mark 2:1, Mark 1:10,18,20,21

Immediately: Mark 1:12,28,42 , Mark 2:8,12

Forthwith: Mark 1:29,43

As soon as: Mark 1:42