Exodus 12:1-29 - Homilies By J. Orr

The Passover.

God's last and overwhelming blow was about to be struck at Egypt. In anticipation of that blow, and in immediate connection with the exodus, God gave directions for the observance of a Passover.

I. THE PASSOVER IN ITS CONNECTION WITH THE HISTORY . For details of the ritual, see the verses of the chapter.

1 . The design of the Passover was to make plain to Israel the ground on which its salvation was bestowed—the ground, viz; of Atonement. "The more recent plagues had fallen on Egypt alone. The children of Israel were saved from them. But though the salvation was obvious, the way of salvation had not yet been indicated. But now that the last and heaviest plague is about to fall, not only will Israel be saved from it, but the ground on which (the whole) salvation is bestowed will be made plain."

2 . The connection of the Passover with the exodus. In this relation it is to be viewed more especially as a purificatory sacrifice. Such a sacrifice was peculiarly appropriate on the night of leaving Egypt, and one would probably have been appointed, even had no such special reason existed for it as the judgment on the first-born.

3 . The connection of the Passover with the judgment on the first-born. Israel was God's Son, His firstborn ( Exodus 10:22 ), and is in turn represented by his first-born; and so with Egypt. Because Pharaoh would not let Israel (God's first-born) go, God had declared his purpose of smiting "all the first-born in the land of Egypt, both man and beast" ( Exodus 12:12 ); the punishment in this case, as frequently in God's Providence (cf. Isaiah 30:16 ), taking a form analogous to the sin it is designed to chastise. "The first-born represented the family, so that judgment of the first-born stood for judgment upon all, and redemption of the first-born stood for the redemption of all" (Dr. Gibson). Accordingly, not the firstborn merely, but the entire household, as represented in him, was redeemed by the blood of the Passover, and joined in the subsequent feast upon the lamb ( Exodus 12:8 ). Note, there was a peculiar fitness in the Passover being instituted at this particular crisis.

4 . The teaching of the Passover. It taught the people

(a) In guilt. Each was involved in guilt and doom, not only through his own sins, but through the sins of the nation of which he formed a part (cf. Isaiah 6:5 ; Matthew 23:35 ).

(b) In redemption. This was beautifully symbolised in the eating of the lamb. The lamb was to be roasted entire, and placed on the table undivided ( Exodus 12:9 ). "By avoiding the breaking of the bones ( Exodus 12:46 ), the animal was preserved in complete integrity, undisturbed and entire ( Psalms 34:20 )… There was no other reason for this than that all who took part in this one animal, i.e. all who ate of it, should look upon themselves as one whole, one community, like those who eat the New Testament Passover, the body of Christ ( 1 Corinthians 5:7 ), of whom the apostle says ( 1 Corinthians 10:17 ), 'We being many are one bread, and one body; for we are all partakers of that one bread.'" (Bahr.)

II. THE PASSOVER AS AN ORDINANCE FOR LATER GENERATIONS ( Exodus 12:14 , Exodus 12:24 28). In this respect, the Passover is to be viewed—

1 . As an historical witness to the reality of the events of the exodus. See below; also Homily on Deuteronomy 16:1-9 . The Passover, like the Lord's Supper, was an institution which, in the nature of things, could not have been set up later than the event professedly commemorated.

2 . As a perpetuation of the original sacrifice. The blood of the lambs was year by year presented to God. This marked that the true sacrifice had not yet been offered ( Hebrews 10:1-3 ). Now that Christ has died, and has "put away sin by the sacrifice of himself" ( Hebrews 9:26 ; Hebrews 10:12 ), there is no room for further sacrifice, and the Lord's Supper is to be regarded as simply a commemorative ordinance and means of grace. The doctrine of the mass has no foundation in true scriptural analogy.

3 . As a means of grace. It was a feast, collecting the Israelites in great numbers at the sanctuary, and reviving in their minds the memory of the great deliverance, in which had been laid the foundation of their national existence. The lamb, slain on their behalf, roasted with fire, and set on the table before their eyes, to be handled and eaten by them, in solemn observance of a Divine command, gave them a vivid sense of the reality of the facts they were commemorating. The Lord's Supper, in like manner, is a powerful means of impressing mind and heart, an act of communion on the part of Christian believers, and a true source of nourishment (through spiritual participation in Christ) to the soul.

4 . The observance of the Passover was connected with oral instruction (verses 26, 27). This was a further guarantee for the handing down of a faithful, ungarbled tradition of the meaning of the ceremony; added to the interest of the service; took advantage of a favourable opportunity to impress the minds of the young; and helped to keep alive in all classes of the community a vivid remembrance of God's mighty works.

III. THE FEAST OF UNLEAVENED BREAD ( Deuteronomy 16:14-21 ). The ordinance for this feast was probably given at Succoth, on the day succeeding the exodus (see Deuteronomy 16:17 , and Exodus 13:5-8 ). It is inserted here on account of its internal connection with the Passover. It is to be viewed—

1 . As a memorial of the haste with which the Israelites left Egypt. The Israelites had evidently intended to leaven their dough on the night of the exodus, but were prevented by the haste (verse 34). "For thou earnest out of the land in haste" ( Deuteronomy 16:3 ). This is the historical groundwork of the institution.

2 . As a symbol of spiritual truth.