Has the Passover been completely fulfilled, or is it still future?

The question is not ambiguous if you follow the text. The Passover has a past, a present posture, and a future terminus — and the New Testament is explicit about each.

The Grammar Encodes the Not-Yet

Exodus 12:42 concludes with לְדֹרֹתָם — "for their generations." The Passover was not a one-time instruction that expired at the Red Sea. The verse uses שִׁמֻּרִים (H8107, shimmurim), a one-verse hapax meaning the definitive vigil, and assigns it to Israel לְדֹרֹתָם: a perpetual forward-vector, an answering watch kept generation after generation in response to the vigil YHWH kept to bring them out. The grammar itself asks: until when? It does not answer. That silence is the opening the rest of the canon fills.

Three Registers on the Not-Yet

Register 1 — the text itself. The perpetual observance commanded in Exodus 12:42–48 is echoed throughout Torah (Deuteronomy 16:1–8) and enacted at each subsequent Passover: at Sinai (Numbers 9), in the land (Joshua 5:10), under Hezekiah (2 Chronicles 30), and after the return from exile (Ezra 6:19). At no point does any biblical text declare the vigil concluded. The command лְדֹרֹתָם is still operating.

Register 2 — Second Temple tradition (external, not Scripture). Ancient Jewish interpreters read Exodus 12:42 as forward-pointing. Wisdom of Solomon 18:6 (deuterocanonical, c. 1st century BC) says ἐκείνη ἡ νὺξ προεγνώσθη πατράσιν ἡμῶν — "that night was foreknown to our fathers": the Passover was a kept appointment, planned in the divine counsel before the creation, not a divine improvisation. Jubilees 49:8 (pseudepigraphal, c. 160–150 BC) declares the Passover "an eternal ordinance ... and there is no limit of days" — the vigil has no terminus until God declares it complete. Then, as well-attested rabbinic tradition but not a text we possess and not canonical authority: the Targumic "Poem of the Four Nights" interprets the verse's "watchings" as four divine vigils — at creation, at the covenant with Abraham, at the Exodus, and at the future redemption when the King-Messiah comes. This tradition is valuable evidence that ancient Jews read the verse as eschatologically open; it carries the weight of Jewish historical interpretation, not the weight of Scripture.

Register 3 — the New Testament. At his final Passover, Jesus does not abolish the feast. He suspends his own participation in it: λέγω γὰρ ὑμῖν ὅτι οὐκέτι οὐ μὴ φάγω ἐξ αὐτοῦ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ — "I tell you, I will never again eat it until it is fulfilled in the kingdom of God" (Luke 22:16). He repeats the deferral for the cup: "I will not drink of the fruit of the vine until the kingdom of God comes" (Luke 22:18). The verb πληρωθῇ (aorist passive subjunctive of G4137 πληρόω) is the New Testament's strongest fulfillment word — the same verb John uses at John 19:36 when the bone-not-broken rule is accomplished. Jesus names the Passover as awaiting its fullest expression. He does not say he will fulfill it; he says the kingdom will. The feast is deferred, not abolished.

The Haste Not Yet Reversed

The deepest lexical signal in the not-yet thread is the word H2649 חִפָּזוֹן (hippazon, "haste"), which occurs 3 times in the entire Hebrew canon in a deliberate sequence. Exodus 12:11: the Passover is eaten in haste, loins girded, sandals on feet, staff in hand — urgent flight, not settlement. Deuteronomy 16:3: the unleavened bread permanently memorializes that haste, "the bread of affliction, for in haste you came out of Egypt." Isaiah 52:12: the second-exodus oracle explicitly negates it — כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ — "for not in haste will you go out ... for YHWH goes before you." Seven pre-Christian witnesses from the Dead Sea Scrolls confirm Isaiah 52:12's text, including the Great Isaiah Scroll (c. 150–100 BC). The not-in-haste reversal predates Christ. The first exodus was a panicked midnight departure; the second will be a procession, YHWH as vanguard and rearguard. That second exodus has not yet happened in the mode Isaiah describes.

The Feast Consummated

The arc terminates in Revelation. The marriage supper of the Lamb (Revelation 19:9): μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι — "blessed are those invited to the supper of the wedding of the Lamb" (G721 ἀρνίον). This is the Passover meal Jesus deferred, now finally spread. Revelation 15:3 supplies the music: the redeemed sing τὴν ᾠδὴν Μωϋσέως ... καὶ τὴν ᾠδὴν τοῦ ἀρνίου — "the song of Moses ... and the song of the Lamb" — as one composition. The Exodus victory song of Exodus 15 and the Lamb's triumph are unified; the first Passover and the last are one night of song.

And then night ends. Revelation 22:5: νὺξ οὐκ ἔσται ἔτι — "night shall be no more." The shimmurim, the Passover vigil, exists because there is a night to watch through. When night ceases, the vigil ends. לְדֹרֹתָם — "for their generations" — is perpetual but not permanent. The terminus is the abolition of night itself.

The Honest Answer

The Passover is not fully past. The cross accomplished the slaughter of the Lamb (1 Corinthians 5:7) and sealed the atonement. But Jesus himself deferred the meal to the kingdom, and the kingdom has not yet come in its final form. The church keeps the vigil — γρηγορεῖτε, "watch!" (Mark 13:35) — because the supper is still ahead. The night of watching runs from Egypt until night itself is abolished. We are still in the watch.