Passover, known as Pesach in Hebrew, is far more than just a historical observance—it is a sacred intersection where the divine narrative of liberation, redemption, and profound symbolism converge. As we journey into its depths, we find it echoing across centuries, speaking powerfully into both Jewish and Christian traditions. At its essence, Passover tells a story of God’s relentless love, His unwavering faithfulness, and His purposeful intervention to redeem and rescue His people.
The Historical Roots of Passover
To fully appreciate the significance of Passover, we must first travel back to the ancient and dramatic story recounted in the Book of Exodus. In this biblical narrative, we find Israel trapped in harsh bondage under Egyptian oppression, their cries ascending desperately to God. In His compassion and justice, God hears their pleas and orchestrates a remarkable rescue—a liberation that would forever redefine their identity as a nation.
The story unfolds in a series of miraculous interventions, known as the ten plagues. Each plague demonstrated God’s sovereignty over the false gods of Egypt, systematically dismantling their powers and confronting Pharaoh’s stubbornness. Yet, it is the final plague—the death of every firstborn—that profoundly reveals God’s mercy intertwined with His judgment. Here, the Israelites were given specific, life-preserving instructions. Each family was to select a flawless lamb, known as the Paschal Lamb, slaughter it, and apply its blood to their doorposts and lintels.
Symbolism and Significance of the Lamb
This action was deeply symbolic and profoundly theological. The blood served as a divine marker—a visible, sacrificial sign. When the Angel of Death passed through Egypt that night, executing divine judgment, he would “pass over” every household marked by the lamb’s blood, sparing the lives of those within. It was this miraculous preservation, this divine act of mercy, that gave birth to the festival’s name: Passover.
Thus, Passover encapsulates both liberation and divine protection. It commemorates the night when God’s grace spared Israel from certain death and initiated their journey from slavery to freedom. Yet, beyond mere historical commemoration, Passover continually reinforces critical truths about God’s character—His justice, mercy, faithfulness, and His commitment to His people.
Pesach
There is a longstanding debate among scholars of Biblical Hebrew regarding the original meaning of the word “Pesach,” typically translated as “Passover.” Most English Bibles render the term to mean “to pass over,” emphasizing the idea that God skipped or passed over the homes of the Israelites during the plague of the firstborn (Exodus 12:13). However, this translation is not universally accepted among Hebrew linguists and biblical scholars.
Interestingly, some scholars suggest that the Hebrew word Pesach may not originally mean “pass over” at all, but could be related to the word pise’ach — meaning “lame” or “limping” (e.g., 2 Samuel 4:4). In this interpretation, Pesach would imply a halting or standing guard motion — suggesting that God did not simply skip past the houses but stood over them protectively.
Both interpretations are theologically beautiful: whether God is seen as moving past in mercy or standing in protective watchfulness, the heart of the Passover story remains His deep care and personal involvement in saving His people.
Passover and Christ’s Fulfillment
From a Christian perspective, the festival of Passover is seen through the illuminating lens of prophecy and fulfillment. Passover vividly prefigures the redemption achieved through Jesus Christ, who is explicitly identified as the “Lamb of God.” (John 1:29). Just as the original Passover lamb’s blood brought liberation from physical bondage, Christians believe Jesus’ sacrificial death and resurrection offer liberation from the ultimate bondage—death.
The Richness of the Seder Meal
Engaging with the Passover through the Seder meal is profoundly enriching for Christians. The Seder, a ceremonial dinner steeped in ritual and symbolic richness, invites participants into the heart of the Passover narrative. Each element in the Seder plate is meticulously designed by God to serve as a poignant reminder and a teaching tool, imparting lasting spiritual insights.
Consider, first, the Passover lamb, central to the Seder meal. The lamb symbolizes sacrifice, redemption, and divine rescue. In Christianity, this lamb unmistakably points to Jesus, whose sacrifice is foundational to the faith. Just as the lamb’s blood in Exodus offered protection and life, so too does Jesus’ blood promise eternal life and spiritual protection.
The Symbolism of Unleavened Bread
Then there is the unleavened bread, matzah, symbolizing both urgency and purity. The Israelites had no time to let their bread rise as they fled Egypt, signifying the immediacy and seriousness of God’s deliverance. For Christians, this unleavened bread represents Jesus’ sinless nature and His sacrificial offering. During the Last Supper—a Passover meal itself—Jesus broke unleavened bread, declaring it to be His body, sacrificed for humanity.
The Bitterness of Maror
Additionally, the bitter herbs, or maror, vividly represent the harshness and suffering endured in Egypt. Christians find here a profound parallel to the bitter sufferings Jesus endured, particularly His agony leading up to and including the crucifixion. These herbs remind believers that redemption is costly, that liberation comes through sacrifice, and that God’s promises often involve enduring significant hardship.
Passover’s Link to the Lord’s Supper / Eucharist
The Gospel narratives underscore this profound connection by describing Jesus’ Last Supper with His disciples as a Passover meal. Here, Jesus imbued traditional elements—the unleavened bread and wine—with transformative meanings. The bread, historically symbolic of Israel’s hurried exodus, became emblematic of His body, soon to be broken. The wine, traditionally symbolizing joy and divine blessing, was given new meaning as His blood, soon to be shed for humanity’s redemption.
The timing of Jesus’ crucifixion during Passover was not accidental but profoundly intentional, emphasizing the prophetic fulfillment woven into the festival. As John the Baptist declared, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29), he pointed unmistakably toward this ultimate Passover sacrifice. Thus, Jesus’ death echoes and fulfills the ancient Passover narrative—not merely as a historical parallel but as its prophetic climax.
For Christians, therefore, the Communion becomes powerfully enriched when viewed through the lens of Passover. Each participation in Communion serves as a vibrant reminder of God’s steadfast love, echoing through the ages, culminating in Christ’s sacrificial offering. This act of remembrance does not merely look backward; it calls believers into deeper communion with Christ, connecting them profoundly to God’s ongoing story of redemption.
The Real Lord’s Supper
No, the original Lord’s Supper wasn’t a crumb of matzah and a plastic shot of grape juice. It was, in very Jewish fashion, a full meal — literally a supper. The center of the church gatherings was a communal feast. With food, wine, conversation, and joy. The Lord’s Supper was first celebrated at Passover, after all.
In most Protestant and Catholic denominations today, the Lord’s Supper is often reduced to a somber ritual: quiet reflection, bowed heads, and emotional self-flagellation due to a rush of guilt. But in the New Testament, it was a joyful table of fellowship — a celebration of Jesus’ victory and resurrection, not a re-enactment of His suffering.
Some Corinthians even got drunk at it (1 Corinthians 11). That’s how much wine was involved. Paul rebuked them for their selfishness, not for feasting. The problem wasn’t celebration — it was exclusion of others and self-centeredness (1 Corinthians 11:21-22).
The Lord’s Supper, much like the original one—which was a Jewish celebration of the Passover—was a profound picture of grace. In Exodus, the blood of the lambs protected Israel. It didn’t matter how “good” you were — if a lamb’s blood marked your door, you and your family were safe. The Passover feasts were celebratory. That’s also the point of the Lord’s Supper in the New Testament — a celebration!
And guess what — unbelievers love celebrations, food, and wine too. So it became easy to invite them. And when they came, they saw a joyful community, full of life, eating, speaking truth and wisdom, but also laughing with one another, and lots of talking about Jesus. It was both sacred and enjoyable. Who wouldn’t want to be part of that?
If you’re looking for a family-friendly, concise, and beautifully designed Haggadah to help you celebrate Passover with friends and family, consider my book, “Haggadah for Christians: Celebrating a Christ-Centered Passover Seder.” It’s designed to be welcoming, meaningful, and easy to use for believers of all ages.
The Parallels Between the Gods of Ancient Egypt and the Ten Plagues
The ten plagues of Egypt, as described in the Book of Exodus, are a direct challenge to the gods of ancient Egypt, each plague serving as a refutation of the powers of specific Egyptian deities. Here are some parallels:
Water to Blood (1st Plague)
Targeted God: Hapi, the god of the Nile.
The Nile was considered the source of life in Egypt, sacred to its vitality and agriculture. By turning its water into blood, causing fish to die and the river to stink, this plague not only attacked the essence of Egyptian sustenance but also demonstrated that Hapi could not protect its own, thus showcasing the power of the God of Israel over Egypt’s lifeblood.
Frogs (2nd Plague)
Targeted God: Heqet, the frog-headed goddess of fertility and water.
Frogs were symbols of fertility and not usually seen as a nuisance. The plague of frogs turned this symbol of life into an overwhelming infestation, creating a disruption of daily life and death in their decay. It mocked the idea that Heqet could control these creatures or use them for the benefit of the Egyptians.
Gnats or Lice (3rd Plague)
Targeted God: Geb, the god of the earth.
By turning the dust of the earth into gnats or lice, this plague challenged Geb directly at the core of his domain—the earth itself. It symbolized the total penetration and pervasion of God’s power into the very dirt upon which the Egyptians walked.
Flies (4th Plague)
Khepri, the god of creation, movement of the Sun, and rebirth.
Explanation: Often depicted as a scarab beetle, Khepri represented rebirth and the morning sun. The plague of flies, possibly viewed as a perversion of the scarab’s symbolic protection, signified decay and pestilence instead of regeneration and life.
Livestock Pestilence (5th Plague)
Targeted Gods: Hathor and Apis.
Hathor, depicted as a cow, was a goddess of motherhood and fertility, while Apis was a bull deity, symbolizing strength and fertility. The death of livestock was a direct blow to these deities’ protective and life-giving qualities, undermining their roles and influence.
Boils (6th Plague)
Targeted Deities: Sekhmet, Sunu, and Isis.
These gods and goddesses were associated with healing and health. The plague of boils, a severe affliction, challenged the deities’ ability to protect and heal, rendering their supposed powers ineffective against the divine will imposed by the God of Israel.
Hail (7th Plague)
Targeted Gods: Nut and Set.
Nut was the sky goddess, enveloping the world, while Set was associated with chaos and storms. The catastrophic hailstorm, capable of killing both people and livestock and decimating crops, showcased that neither Nut could shield the sky nor Set could wield his chaos against the targeted devastation delivered by God.
Locusts (8th Plague)
Targeted Gods: Seth and Osiris.
Seth, associated with storms and disorder, and Osiris, linked to vegetation and agriculture, were both shown to be powerless as locusts consumed the crops of Egypt. This not only represented a direct attack on food security but also symbolized the stripping away of the core aspects of Egyptian sustenance and prosperity.
Darkness (9th Plague)
Ra (Re), the sun god.
Explanation: As one of the most significant deities, Ra personified the sun and its life-giving power. The overwhelming darkness for three days was a profound demonstration of God’s control over the sun itself, overshadowing Ra’s authority and plunging his realm into chaos.
Death of the Firstborn (10th Plague)
Targeted God: Pharaoh and Osiris.
This plague struck at the essence of Egyptian society and religion. Pharaoh was considered a god in human form, and Osiris was the god of the afterlife and resurrection. The death of the firstborn, affecting every household from the lowest to Pharaoh’s own, was a powerful declaration of the supremacy of the God of Israel over the most intimate and powerful spheres of Egyptian life and religion.
These parallels suggest that the plagues were symbolic acts meant to show the powerlessness of the Egyptian gods in the face of the God of Israel, thereby affirming the supremacy of the God worshipped by the Hebrews.
Conclusion: A Call to Remembrance and Reflection
Passover embodies an extraordinary convergence of historical, theological, and prophetic truths. For Jews, it remains a cornerstone celebration of liberation and divine faithfulness. For Christians, it provides critical insights into the redemptive work of Christ, deepening their understanding and appreciation of the salvation narrative that spans the entire Bible. Passover invites us all—Jew and Christian alike—to reflect on God’s unwavering commitment to rescue and redeem His people, to recognize His sovereign hand in history, and to respond with renewed gratitude, faith, and devotion.
As we now transition from Passover, we turn to the Feast of Unleavened Bread, continuing this spiritual journey. This next festival deepens and extends our reflection, offering further insights into the historical and theological truths so beautifully woven into the fabric of our shared spiritual heritage.
This was an excerpt from my book “The Feasts of Israel for Christians: A Brief Overview of Israel’s Festivals in the Hebrew Scriptures and Their Relevance to Christianity.”
