The Pulpit Commentary — Exodus — Volume 1 — Section 274

co.po.city, they were themselves of Egypt-collectively, e. part of the nation, without o.ny sepamte o.nd independent existence of their own, vaesals of the enemy, and inhabi- to.nts of the doomed territory-individually, also, partakers of the guilt and corruption of Egypt" (Fairbairn). "If the test had been one of character, it is quite certain that the line would not have been run so as to range all Egypt on the one side, and all Israel on the other. No one can suppose that all the rcnl worth and excellence were on the side of the latter, and all the meanneas and wickedness on the side of the former. In fact, the children of Israel had shared only too deeply in the sins of Egypt, and, accordingly, if they are to be saved, it must be on some other ground than their own merits" (Gibson). (2) That the medium of their salvatwn-the ground on which it was bestowed-was blood of atonement. It is vain to deny that the Passover victim was truly a propitiatory sacrifice. The use made of its blood is proof sufficient of that. The lamb died in room of the first-born. Sprinkled on the door-posts and lintels, its blood sheltered the inmates of the dwelling from the stroke of the destroyer (vers. 21-24). "A sinless victim, the hoUBehold might, as it were, hide behind it, and escape the just punishment of their sins" (Kohler in Geikie). The Passover thus emphatically taught the necessity of atonement for the covering of guilt. No thoughtful Israelite but must have deeply realised the truth, "Without shedding of blood is no remission" (Hell. ix. 22). (3) 7'he solidarity of the nation. The observance of the Passover was to be an act, not of individuals, but of households and groups of house- holds, and in a wider sense, of the nation as a whole. The Israelites were thus taught l;o feel their unity as before God-their oneness in guilt as in redemption. (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. Is. vi. 5 ; Matt. x.xiii. 35). (b) In redemption. 'l'his was beautifully symbolised in the eating of the lamb. The lamb was to be roasted entire, and placed on the table undivided (ver. 9). "By avoiding the breaking of the bones (ver. 46), the animal was preserved in complete integrity, undis- turbed and entire (Ps. x.x.xiv. 20) . . . There was no other reason for this tha.n that a.Ii 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 Cor. v. 7), of whom the apostle says (1 Cor. x. 17), 'We being many are one bread, and one body; for we are all partakers of that one bread."' (Bahr.) (4) It pointed to an atonement in the future. For, manifestly, there lay in the blood of the lamb no real virtue to take away sin. It declared the neces8ity of atonement, but could not adequately provide it. The life of a beast was no proper substitute for the life of a first-born son. The Passover, therefore, from its very nature, is to be viewed as a type. It pointed on to Christ, in whom all the types of sacrifices find complete fulfilment. (5) The various features of the ritual were symbolic. The unleavened bread was indicative of haste (Deut. xvi. 3) ; the bitter herbs of the affliction of Egypt, etc. These circumstances, like the blamelessness of the victim, the sprinkling of the blood, etc., had also spiritual significance. See below, Homily on vers. 21-29. It is to be romarked, in general, that " the earthly relations then existing, and the opera- tions of God in connection with them, were framed on purpose _to represent a.nu foreshadow corresponding but i=ensely superior ones, connected with the work and kingdom of Christ." (Fairbairn.) . II. THE PASSOVER AS AN ORDmANCE FOB LATER GENERATIONS (vers. 14, 24---28) 1n this respect, the Passover is to be viewed-I. As an historical witness to the reality of the events of the exodus. See below; also Homily on Deut. xvi. 1-9. The Pass- over, 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 per- petuatiun of the original sacrifice. The blood of the lambs was year by year presented to God. 'l'his marked that the true sacrifice had not yet been offered (Heb. x. 1-3). Now that Christ has died, and has" put away sin by the sacrifice of himself" (Heb. ix. 26; x. 12), there is no room for further sacrifice, and the Lord's Supper is to be regarded as simply a co=emorative ordinance and means of grace. 'l'he 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 he.d been laid the foundation of their uationnl existence. 'l'he lamb, slain on their behalf, roasted with fire, and set on the  268 THE BOOK OF EXODUS. [en. xn. 1--28.