The story of Gods remarkable rescue of the enslaved Israelites from exploitation in Egypt stands out as the preeminent salvation event within the Old Testament, both chronologically and theologically. This pivotal narrative culminates dramatically in Exodus 12, when the homes of the Israelites are miraculously 'passed over' as the firstborn sons of every Egyptian household are struck down by a divine plague. This profound event, often referred to as the Passover, is commemorated annually by the Israelites, allowing them to remember and celebrate the most significant redemptive act in their history.

Beyond its profound significance in the Old Testament, Passover also holds a unique and critical role in the New Testament understanding of Jesus Christs death. All four Gospels meticulously document that Jesuss crucifixion occurred during the Passover celebration. Notably, the Gospel of John draws a compelling parallel between Jesuss death and that of the Passover sacrifice. It emphasizes that, much like the lambs sacrificed during Passover, Jesuss bones were not broken (John 19:36; cf. Ex. 12:46). This connection becomes even more explicit through the apostle Pauls writings, where he states, For Christ, our Passover lamb, has been sacrificed (1 Cor. 5:7; cf. 1 Pet. 1:1819).

By intertwining Jesuss crucifixion with the Passover, New Testament writers harness the significance of the original Passover to explain how Christs sacrificial death provides life and redemption to those who place their trust in him. Central to this understanding is the concept of Passover as a sanctifying ritual, one that consecrates individuals, making them holy and enabling them to belong to God.

Consecration of the Firstborn

The sanctification of the firstborn males among the Israelites during Passover is a theme emphasized in Numbers 3:13, where God declares, On the day that I struck down all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both of man and of beast. They shall be mine: I am the LORD. This affirmation is echoed in Numbers 8:17: On the day that I struck down all the firstborn in the land of Egypt, I consecrated [the Israelite firstborn males] for myself. Such declarations signify that these firstborn males are considered holy and set apart for God because of their deliverance during the first Passover.

When we examine the account of Passover from Exodus, we find a reference to sanctification in Exodus 13:1-2: The LORD said to Moses, Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether human or animal (NIV). This directive presupposes that the firstborn males have already been rendered holy. Thus, the continuation of the Passover narrative in Exodus 13 confirms that the sanctification of the firstborn males is integral to the essence of the Passover event.

Consecration of the Aaronic Priests

It is significant to note that the Passover account in Exodus 12 integrates elements reminiscent of the consecration process outlined elsewhere in Exodus regarding the Aaronic priests. Strong parallels exist between the rituals associated with Passover in Exodus 12 and the sanctification process of the priests, as detailed in Exodus 29:1-37, with the fulfillment described in Leviticus 8:1-36. In both rituals, animals without defects are sacrificed, and special use of blood is made, signifying holiness. Moreover, those undergoing sanctification partake in a meal comprised of sacrificial meat and unleavened bread.

While the circumstances surrounding Passover and the consecration of priests differ significantly, both contexts involve a selected group of individuals undergoing sanctification through established rituals. The high priest, for instance, is required to embody an exceptionally high degree of holiness, resulting in a more intricate ritual outlined in Exodus 29 compared to the Passover observance in Exodus 12.

Three Vital Steps Toward Holiness

Having established that Passover serves as a consecration or sanctification ritual, we must consider the mechanisms by which the firstborn males are made holy. The Passover ritual encompasses three essential components.

Firstly, the Passover lambs are sacrificed as a substitute for those facing death. Exodus 13:13 indicates that the firstborn Israelite males are ransomed from death through this substitutionary sacrifice. This theme resonates in the New Testament, where writers illustrate how Jesus Christ offers his life as a ransom, the godly standing in for the ungodly (Matt. 20:28; Mark 10:45; Rom. 5:611; 1 Tim. 2:6). In this light, Christ endures the penalty for sin to fulfill divine justice.

Secondly, the blood that is applied to the doorframes of the Israelite homes serves to cleanse and purify those inside from sin's defilement. The use of hyssop enhances this understanding (Ex. 12:22; Lev. 14:1-7; Ps. 51:7). In various rituals, sacrificial blood is utilized to purify individuals who are morally or ritually unclean. Likewise, the blood of Christ is recognized as a means of cleansing from sin (Heb. 9:14; 1 John 1:9).

Finally, the consumption of the sacrificial meat imparts holiness to those who partake of it. This sacrificial meal is considered holy and, accordingly, makes the participants holy. Notably, 1 Corinthians 10:14-22 illustrates how believers engage in Christs sacrificial death by consuming the symbols of his body and blood (cf. John 6:5356). In doing so, Christians are reminded that Christs death sanctifies them (Heb. 10:10, 14; 13:12).

As Andrew J. Gehrig insightfully remarks, With little use of theological terminology, the first Passover in Egypt is depicted as a sanctification ritual that delivers the firstborn Israelite males from death, purifies, and sanctifies them, resulting in them becoming Yahwehs possession. In parallel, Jesus Christ, as the ultimate Passover sacrifice, redeems his followers from death, purifies them from sin, and sanctifies them, granting them access to Gods holy presence.

Understanding how Passover functions to consecrate individuals for God provides crucial insight into the New Testaments portrayal of sanctification as both definitive and positional. Through Christs sacrificial death, believers receive the Holy Spirit upon conversion, granting them holiness. This newfound status serves as both the foundation and motivation for pursuing a holy lifestyle. As David Peterson aptly puts it, The call of Scripture is to live out the practical implications of our sanctification by pursuing holiness as a lifestyle.