I have here omitted what Moses has related in the beginning of the chapter up to this verse, because it pertains to the perpetual doctrine of the Law. I shall hereafter insert it in its proper place. But., since here also God gave precepts as to the observation of the Passover, I have thought it right to interweave them with the history; because Moses does not merely teach here what God would have observed by His people in all ages, but relates what He required on a particular occasion. But my readers are to be reminded that some precepts are temporary, and some perpetual, like the Law itself. Of this we may see a clear and familiar example in the chapter before us. For up to this place, Moses had explained what; would be the due observation of the Passover year by year for ever; but now he only relates historically, that, on the night in which the people went forth, they celebrated the Passover according’ to God’s command. I shall, therefore, lightly touch upon what is here repeated; since a more fitting place for a full exposition will be, when we come to the doctrine of the law. The word פסה, (140) pesech, means a passing-over, not of the people, (as many have falsely thought,) but of God Himself, who passed over the houses of the Israelites without harm, when He slew the first-born in all Egypt. Since, then, the wrath of God, which then like a deluge covered the whole of Egypt, left the Israelites untouched, He instituted a memorial of His passing-over, whereby they had been preserved in safety amidst the public destruction of the whole land. He is also said to have passed-over the Egyptians, whom He deprived of their first-born; but after a different manner, because He spared His chosen ones, as if they had been far away, or protected in places of sure refuge.
21. Then Moses called for all the elders. His address is especially directed to the elders, that they might afterwards repeat it to the multitude; for he could not have been heard at the same time by so great a number of people. But, although the disorganization of the people had been terrible under that severe tyranny, still God willed that certain relics of order should be preserved, and did not suffer those, whom He had adopted, to be deprived of all government. This also had been an availing means of preserving their unity, so that the chosen seed of Abraham should not be lost. But Moses here only speaks of the sprinkling of the blood; because he had already addressed them as to the eating of the lamb. He therefore commands branches of hyssop to be dipped in the blood, which had been caught in the basin, and every one’s lintel and two side-posts to be sprinkled with this. By which sign God testified that He will preserve His people from the common destruction, because they will be discerned from the wicked by the mark of blood. For it was necessary that the Israelites should first be reminded, that by the expiation of the sacrifice, they were delivered from the plague, and their houses preserved untouched; and, secondly, that the sacrifice would profit them, only if its conspicuous sign existed among them. We elsewhere see that the Paschal lamb was a type of Christ, who by His death propitiated His Father, so that we should not perish with the rest of the world. But, already of old time, He desired to bear witness to the ancients under the Law, that He would not be reconciled to them otherwise than through the sacrifice of a victim. And there is no doubt that by this visible symbol He raised up their minds to that true and heavenly Exemplar, whom it would be absurd and profane to separate from the ceremonies of the law. For what could be more childish than to offer the blood of an animal as a protection against the hand of God, or to seek from thence a ground of safety? God, then, shows that He spares the Israelites on no other condition but that of sacrifice; from whence it follows, that the death of Christ was set before them in this ordinance, which alone constituted the difference between them and the Egyptians. But at the same time He taught that no advantage was to be expected from the blood poured forth, without the sprinkling; not that the external and visible sprinkling produced any good effect, but because by this familiar rite it was useful that the ignorant should be brought to perceive the truth, and that they might know that what was put before them Visibly must be spiritually fulfilled. It is notorious from the testimony of Peter, (1 Peter 1:2,) that our souls are sprinkled with the blood of Christ by the Spirit. This was typified by the bunch of hyssop, (141) which herb possesses great cleansing power, and therefore, was often used in other sacrifices also, as we shall hereafter see in the proper places.
(140) פסח. So. Seb M. A leaping, or passing-over. It is well known that this version has been discussed and defended at considerable length by Archbishop Magee, in No. 35 of the Illustrations to his First Discourse on the Atonement. See Calvin’s farther explanations, when he comments on verse 1 of this chapter. — W
(141) There has been much discussion as to the plant to which this name is given. “In no instance,” says the Illustrated Commentary, “has any plant been suggested, that at the same time had a sufficient length of stem, to answer the purpose of a wand or pole, and such detergent qualities, as to render it a fit emblem of purification.” The author himself has no question but. that it was of the genus Phytolacca; which combines, in a remarkable manner, these two qualities. Dr. Royle, however, considers it to have been the caper-plant, ( Capparis spinosa,), which possesses another important condition wanting in the Phytolacca, viz., that it still grows in the countries to which it is attributed in Scripture.