CRITICAL NOTES.—
Exodus 12:3. The house of their fathers.] More exactly: “a father’s house.” The designation naturally imports “family” in the larger sense of “family of families,” the entire group formed by the union of grown-up sons and daughters with their children under the ancestral roof. Only in the event of this group being too small for a lamb, were mere neighbours to unite.—
Exodus 12:6. Whole assembly of the congregation.] Here, at the very outset of Hebrew national history, is an illustration of the truth that, fundamentally, all Hebrews were priests (cf. Exodus 19:6),—a truth which lives on in its interest when connected with unfulfilled prophecy (Isaiah 61:6), and with the antitypical realisation in the Christian ecclesia (1 Peter 2:9). Moreover, it is observable that the first Passover was a domestic observance, and that the Lord’s Supper was instituted as a part and an outgrowth of such an observance in an upper room.—In the evening.] Literally, “between the two evenings,” “probably,’ says Dr. Davies (Heb. Lex.), “between sunset and dark (cf. Deuteronomy 16:6), as the Karaites and Samaritans hold, or perhaps the time between the sun’s declining and its actual setting, as the Pharisees insisted and the Jews now hold.” Kalisch, deeming the former view “the most rational,” translates the expression “at dusk,” and quotes with approval the following from Ebn Ezra: “We have two evenings; the first, the setting of the sun, that is, the time when he disappears beneath the horizon; and the second, the ceasing of the light which is reflected in the clouds; and between both lies an interval of about one hour and twenty minutes.”—
Exodus 12:11. Passover.] Heb., Pesach, “a stepping over,” “sparing;” from pa-sach, to move away from, to move forward from, to move over from one object to another (Furst). The noun pesach occurs forty-eight times in the Old Testament, always rendered “passover” in the “Authorised Version;” and reappears in the Septuagint under the form pascha, which is then used in the New Testament twenty-nine times, most notably in connection with the Messiah’s death in the Gospels, when the New Feast was instituted, also, with more direct application to the same great fact, by the Apostle Paul, 1 Corinthians 5:7 (lit. “for OUR PASSOVER ALSO was slain [even] Christ”). The verb pa-sach is rendered “pass over” in Exodus 12:13; Exodus 12:23; Exodus 12:27 of this chapter, and in Is. Exodus 31:5.—
Exodus 12:12. Gods or Egypt.] “Which words,” says Kalisch, “evidently mean that the uniform and general extirpation of all the first-born of the Egyptians, which calamity their gods will be powerless to avert, will be a manifest proof to those who have hitherto worshipped them that they are a vain support and an idle refuge: thus the authority of the idols will be destroyed in the eyes of the Egyptians, and this was the severest ‘judgment’ which the omnipotent Lord of the Universe could exercise against them”—
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 12:3-13
THE INSTITUTION OF THE PASSOVER
I. The circumstances under which the Passover was instituted. The king of Egypt and his people had rebelled against the command of the Lord, as made known by Moses and Aaron, in not consenting to give Israel their freedom. Mercy had been tried, judgment had been inflicted, all to no purpose. The heart of Pharaoh was still hardened against the Divine request, and now Heaven is driven to the last extremity of retribution, and has determined on and announced the death of Egypt’s first-born. The Divine edict has gone forth. At this crisis the Passover was instituted for the safety of the children of Israel. How would the destroying angel know the homes of Egypt from the homes of Israel? and what token should he have of the safety of the latter? This was the question. The Passover was the answer. Blood was to be sprinkled on the upper door-post of the houses occupied by the Israelites. And so the world of unregenerate humanity is under the dire sentence of death, and the sentence is soon to be executed. But how shall the good escape the sword of the avenger? By taking immediate refuge in the Cross of Christ. This is the only refuge of man from moral and eternal death. The Cross was instituted to save men from the edict of moral death.
(1) It was instituted under perilous circumstances.
(2) It was instituted under exceptional circumstances.
(3) It was instituted under painful circumstances. And so the Cross of Christ was instituted under circumstances morally dangerous, morally exceptional, and morally painful, but under circumstances which rendered it most welcome to the true Israel.
II. The proceedings by which the Passover was characterised.
1. A lamb was slain in the houses of the Israelites (Exodus 12:3-4). Every householder was to take a lamb, without blemish, of the first year, and, after keeping it four days in the house, was to kill it. This was emblematical of things in the Christian economy. Christ is the Lamb of God. He was taken from amongst the flock in the vigour of manhood. He was ordained to be slain from the foundation of the world. He was without moral defect. He was slain on Calvary.
2. The blood of the lamb thus slain was to be sprinkled on the upper door-post of the houses of the Israelites (Exodus 12:7). It was not enough to kill the lamb; its blood must be sprinkled on the upper door-posts of the house, if the inmates are to be safe. And it is not sufficient for the safety of men that Christ died; His precious blood must be sprinkled on their hearts. The blood was not sprinkled on the threshold of the door, but high up on the posts. The blood of Christ is sacred, and must not be trampled under foot of men. The mark of a Christian life is to be evident to the world and easily discernible. There would be no difficulty in knowing the houses of the Israelites. The house of a good man should always be known by the token of the Cross upon it.
3. The slain lamb was eaten by the Israelites in an attitude of pilgrimage and haste (Exodus 12:11). The slain lamb was to be eaten by the Israelites. It was not to be eaten raw, nor sodden at all with water, but roast with fire. None of the animal was to remain. All were to eat of it. During the repast, their loins were to be girt and their feet were to be shod. And so the soul must appropriate Christ; it must cultivate an attitude of moral haste, and it must be mindful of its pilgrim condition, if it is to be saved by Him.
III. The results by which the Passover was followed. (Exodus 12:13.)
1. After the celebration of the Passover the Israelites were safe. After the sprinkling of the blood upon the door-post of the house the Israelites were safe from the stroke of the avenging angel. They were protected because they complied with the ordinance of God for their safety. And so men are only safe when they have yielded obedience to the terms of salvation which God requires. The Israelites might have done many wise things, and availed themselves of many preventatives against the destruction of the angel; but if they had not sprinkled the blood upon the door-posts they would have perished. Men may strive to do many things to ameliorate their condition as sinners, but the Cross of Christ is their only real protection.
2. After the celebration, of the Passover the Israelites were free. After the destruction of the first-born the Israelites were commanded to leave Egypt. The proud tyrant gave them their freedom. He had no wish, at that sad moment, to prolong the conflict with Jehovah, of whose power he had received sufficient demonstration. The souls of men are only free when they are sprinkled with the blood of Christ, and when they have made a personal appropriation of the Saviour. Then they are free from the tyranny of pride and passion; they enter upon the long and trying pilgrimage of moral goodness.
3. After the celebration of the Passover the Israelites were joyous. They were pleased with their freedom and the prospects before them. They were grateful for the terrible retribution they and their families had escaped through the abundant mercy of God. And so when the soul has received Christ, its first experiences, as it steps out into the new and mysterious life, are those of joy and gratitude. LESSONS:—
1. That every household should have an interest in the Lamb slain from the foundation of the world.
2. That to experience the saving benefit of Christ’s death the soul must personally receive Him.
3. That Christ as dying is the only hope of the soul.
4. That Christ died for all.
THE PASSOVER AS ILLUSTRATIVE OF THE ATONING WORK OF CHRIST, AND OF ITS RECEPTION BY THE BELIEVING SOUL
I. In the victim it provides. “Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house” (Exodus 12:3). Thus the victim provided for the celebration of the Jewish Passover was a lamb. Jesus Christ is called the Lamb of God (John 1:29). He was innocent; He was meek. He was Divinely appointed to be a sacrifice for sin.
1. This lamb was to be a male of the first year (Exodus 12:5). Because after that it would be no lamb, but a sheep, and because it must be perfect and strong. And so Christ was mighty in strength. He required to be strong. He had a great task to accomplish, and many hindrances to overcome. He had perfect strength (Psalms 89:19; Isaiah 19:20; Titus 2:13). Men must render to God the activities of youth.
2. The lamb was to be without blemish (Exodus 12:5). It was not to be lame or blind or sick, or in any way defective. So Christ was a perfect offering. He was pure. Sin strove in vain to soil Him. His enemies could find no fault in Him. He was sinless (1 Peter 1:19).
3. The lamb was to be set apart four days (Exodus 12:6). They were commanded to set apart the Paschal lamb four days, because if they had delayed it till the moment of their departure from Egypt, they might in the haste of other business have forgotten it; in order that they might detect any blemish in the lamb; that they might by a sight of the lamb be awakened to a grateful expectation of their approaching deliverance; and that they might repose a sure trust in the help of God against their enemies. And so Christ was ordained from eternity as the offering for human guilt. He was in every way tested.
II. In the sacrifice it requires. “And the whole assembly of the congregation of Israel shall kill it in the evening” (Exodus 12:6). Thus the lamb was to be slain, and by all Israel. The continued life of the victim would not have ensured the needed safety. Its death was a necessity. And so in reference to Christ; we are saved by His death. Without shedding of blood there is no remission. He was slain by the entire congregation. The world, Jews and Gentiles, cried out, “Crucify Him! crucify Him!” The Paschal lamb was roast with fire. In this we have set forth the sufferings of Christ. No pain equal to that occasioned by burning. Christ in the agony of the garden and on the cross.
III. In the duty it enjoins. “And they shall take of the blood, and strike it on the two side-posts and on the upper door-post of the houses wherein they shall eat it” (Exodus 12:7). The blood appointed to be a means to preserve the Hebrews from death is emblematical of the blood of Christ, whereby men are delivered from sin and everlasting death. True the destroying angel would know the houses of the Israelites without this sign on the door-post, but this shedding of blood was the Divinely-appointed method of safety, and was the token of God’s care over them. Christian families must have the blood of Christ sprinkled on the lintels of their doors. They must remember Christ when they go in and out; they must confess Christ to the unbelieving world; then they will be safe from the minister of vengeance. The blood of Christ is the only protection of the soul, and must be sprinkled as well as shed (Romans 5:11). The soul must make a personal appropriation of Christ. To know Christ will profit little. We must feast on Him by faith.
IV. In the spirit it demands. (Exodus 12:22.) The bunch of hyssop signifies faith and humility. David said, “Wash me with hyssop and I shall be clean” (Psalms 51:7). Hyssop is a lowly herb growing in rocky places. In the reception of Christ the soul must be humble. The Paschal lamb was also to be eaten with unleavened bread and with bitter herbs (Exodus 12:8). Here we have shadowed forth the need of repentance and sincerity. And if the soul is to receive Christ, it must be with a contrite heart and with a deep sense of demerit. The Paschal lamb was to be eaten in the attitude of haste (Exodus 12:11). The loins must be girded, the feet must be shod, the hands must hold the staff. The redeemed soul must sit loose to earthly things. The good are pilgrims in the world; they must be ready to go to Canaan.
V. In the peril it averts. “And when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you” (Exodus 12:13). Thus we see the peril escaped by the Israelites through the proper observance of the Passover, and in this we have an emblem of the dangers averted from men by a believing interest in the atonement of Jesus Christ. They are delivered from the power of the second death. They escape the stroke of the destroying angel. Their safety is welcome and happy.
VI. In the extent it contemplates. By a proper observance of the Passover all Israel would be preserved from the blow of the destroying angel, not one soul excepted. And so by application to the atonement of Jesus Christ the whole world may receive an eternal salvation from the awful penalties of sin. LESSONS:—
1. That Christ crucified is the only hope of moral safety.
2. That Christ appropriated is the only refuge of the soul.
3. That Christ must be received by repentance and faith.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 12:3-13. God alone can ordain sacraments in His Church. Set times or days for duties can only be constantly appointed by God.
God leaves to prudence some smaller circumstances of worship, which nature and reason may judge fit (Exodus 12:3-4).
The Passover is an evening sacrifice, sweet and real.… The blood of the Passover must be sprinkled to give benefit.… Houses in the law, but souls in the Gospel, must be sprinkled with blood.
The night of death to enemies God makes the night of feasting to His Church.
God’s rules must qualify persons at all times for His Passover communion.
Speed in the use of God’s ordinance must be used when God commands it.
The occasion of festival to the Church:—
1. The destruction of God’s enemies.
2. The destruction of false gods.
3. The deliverance of souls from bondage.
4. The demonstration of the Divine existence.
God sees and answers His own signs, and will spare His people in destroying sinners.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Passover-Relics! Exodus 12:7. Millington says that the sprinkling of the blood upon the doorposts probably gave rise to certain traditions and customs among other nations. Pliny tells how houses may be preserved from the perils of sorcery, by sprinkling the door-posts with the blood of the hyæna; while in another place he relates how the newly-wedded bride was in the habit of anointing the door-posts of her home with the blood of a wolf. These, like many other heathen relics of Scripture customs and ceremonies, are sad declensions from the lofty and sublime ideals in Revelation. Though, after all, beneath their floating nebulous vapours there lies the solid germ of truth: the human conviction of the necessity of mediation and atonement for safety and preservation. So that, even these pass over-relics echo one voice—
“The Cross unfolds the mystery,—Jesus died;
The sinner lives; the law is satisfied.”
—Conder.
Passover-Safety! Exodus 12:13. The Israelites had to sprinkle the blood, and this involved an act of faith. By grace were they saved, through faith. A gentleman, crossing a dreary moor, came at length upon a solitary cottage. Glad of the shelter, he could not help pondering upon the loneliness of its inmates, and wondering at their self-security. In the morning, when about to proceed on his way, he inquired of its occupant, whether she was not afraid to live in this lonely place. “Oh no!” responded his humble and aged hostess; “for faith closes the door at night, and mercy opens it in the morning.” Having by faith sprinkled the atoning blood upon the lintels, Israel’s host could repose securely until Mercy opened the door, with the cry: “The hour of deliverance has come.” And so can the Israel of God!
“Who know not where
His islands lift His fronded palms in air;
Who only know they cannot drift
Beyond His love and care.”
—Whittier.
Types and Shadows! Exodus 12:3. When the miner, in the American prairies, sinks a shaft to strike the coal formation, he finds far down the images of beautiful plants, lying like lacework spread out upon tables of ebony; images of ferns, and leaves, and flowers, which millions of years ago perhaps ceased, from some change of climate, to open in the cold spring-time, and hence to fall into autumn. There these pictures lie, telling us of a time when perpetual summer-time reigned, and that where the drifting snows of December fall, tropical birds sang and fluttered in palm-trees, and flowers filled the whole day and night with perfume. In our own land, when men of scientific skill ascend the lofty mountains, they perceive traces of a time when huge icebergs grazed their peaks, just discernible above the waters of an Arctic Sea. Yet all these, whether tropical or arctic, dimly shadowed forth more perfect adaptations in nature and nature’s growth; and so all the Bible vegetation—the ritual growth, as well as moral and vicarious development—were images of good things to come; shadows of more glorious and blessed realities of life and salvation in Christ. But just as there are certain more clearly-defined type-memorials perceived by the scientific student, so, in Revelation, are there certain rites and ceremonies more distinctly prefigurative of the atoning blood of the Lamb. Such is the Passover—dim and shadowy memorial of that wondrous Paschal sacrifice—
“That sovereign balm for every wound,
That cordial for our fears.”
—Watts.
Jewish Passover! Exodus 12:7. Bonar and M‘Cheyne record a visit paid to a family of Jews at Jassy. It was the night preceding the day of Atonement; on the eve of which solemn day it is the Jewish custom to kill a cock for every man, and a hen for every woman. In the morning, the “Shochet” or slayer, going round to the houses, arouses the inmates to bring out the fowls to be killed in a proper manner. This, says Trench, is the only blood that is shed in Israel now. Even the paschal lamb is no more slain. A cock and hen, killed by the knife of the Shochet, is all the sacrifice which Israel knows. It is for this wretched, self devised sacrifice that Israel rejects the blood of the “Lamb of God,” which taketh away the sin of the world!
“Dear, dying Lamb, Thy precious blood
Shall never lose its power.”
—Cowper.
Shelter! Exodus 12:13. In the East Indies there grows a tree, which is called a nonconductor of lightning. When the dreadful thunderstorms burst in those tropical regions, the lightnings would strike the surrounding trees of the forest, but never touch this nonconductor. It was some time before the natives discovered this peculiar property; but, once ascertained, they invariably gathered their flocks and families beneath these singular trees, as soon as they saw the storms gathering. No matter how loud the thunder, how vivid the fiery gleams, the refugees were safe under its far-spreading arms. There was only one danger, which arose from the falling of some forest giant upon it, crushing it beneath the weight of the fall. If, however, this tree was stronger than the falling trunk, it stood firm. So amid the storms of life there is the Tree of Life, the Saviour of sinners, beneath whose extended wings fugitive penitents are safe. No lightnings of Divine wrath can injure that sacred Tree; and such is its almighty strength, that no riven, blasted trunks can crush it beneath their falling weight. Israel’s first-born, safe under the spreading branches of Divine providence and truth, were types and teachers of penitent sinners, who avail themselves of the salvation promised and presented beneath the outspread arms of the Cross of Calvary—
“We have no shelter from our sin,
But in Thy wounded side.”
—Alexander.