The Pulpit Commentary — Deuteronomy — Section 285

23). This was the spirit of the Mosaic commission, "Thus saith the Lord, Israel is my son, even my firstborn: and I say unto thee, Let my son go, that he may servo me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn." But if the involuntary sacrifice of the Egyptian firstborn be primarily referred to in the Passover, it unquestionably refers secondarily and typically to the great voluntary sacrifice of Jesus Christ, through which our souls are redeemed. Hence Paul speaks of" ChriRt our Passover being sacrificed for us" (1 Cor. v. 7). Just as the blood was sprinkled on the doorposts and lintel that the destroying angel might spare the inmates, so the blood of Christ is sprinkled on our hearts and consciences, and our safetv from condemnation becomes assured. Ili. 'l'HE UXlTY OF THE SACRIFICE THAT REDEEMS US WAS STRIKINGLY ILLUS- TRATED AT THE PASSOVER. None of the flesh was to remain until the morning, all was to be eaten or burnt \l'ith fire. The sacrifice was to be a finished unity, not a pro- tracted feast, which might through delay become corrupt. So with the sacrifice of which it is the type. Jesus Christ was once offerea to bear the sins of many (Heb. ix. 28). He was not allowed to see any corruption (Acts xiii. 37). The unity of the sacrifice -the once for all-was thus strikingly brought out. Upon this our assurance of acceptance rests. We have now no doubt that the satisfaction is complete. "It is finished," said Jesus triumphantly on the tree. It is ~urely a matter of great moment and thankfulness to have our case disposed of at once, without uncertain delays, without any possible appeals. God is satisfied, and we are justified and free. IY. SALVATION JlY SACRIFICE IS WITH A VIEW TO HOLY LIVING. The Feast of "Gnleavened Bread followed the Passover. Leaven was the type of self-indulgence and sin. The unleavened bread indicated how hastily they had to flee out of Egypt, and how little consideration for self there could be in their flight. Paul interprets the reference for us when he says, "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth" (1 Cor. v. 8). The feast of unleavened bread symbolized, therefore, the life of holy living which succeeds our salvation. Self-righteousness reverses this Di,ine order. It insists on the holy living meriting the salvation; but God gives the salvation gratuitously, and respects the holy living as a matter of gratitude. We should not make the way more difficult than God has done.-R. M. E. Vers. 9-12.-Pentecost, the Feast of Firstfruits. Fifty days after the Passover, or a week of weeks, came the second great national festival, when offerings were presented unto God of the firstfruits of the harvest, and a people already blessed recorded their thankfulness. lt was also made a celebration of the giving of the Law from Sinai, which took place, according to calculation, exactly fifty days after the Passover. In consequence of this twofold reference to the harvest and to the giving of the Law, this Pentecostal festival acquired more popularity than was to be expected. In fact, from Acts ii., it seems to have drawn Jews and proselytes from all lands. These two references suggest a moral and a typical lesson respectively from the feast. . I. IT WAS THE EXPRESSION OF HARVEST THANKSGIVING. Here we have its moral meaning. It was an acknowledgment that God is the Author of the harvest, and should have the fi.rstfruits. We never shall prosper unless we are grateful to the Lountiful Giver. And the joy of harvest will be all the deeper when it is entertained before God. In harvest homes there should be the religious element continually. If God be forgotten, it is sheer and base ingratitude. II. IT WAS TYPICAL OF TIIB PENTECOST OF THE CHRISTIAN CHURCH. The Jews celebrated on this festival the giving of the Law, and the blessings attending it. An interesting parallel may be traced between the Pentecost at Sinai and the Pentecost at Jerusalem. 1. The Jews celebrated the giving of the Law, while we celebrate the proclamation at Pentecost of the gospel. We have here a parallel and also a contrast. The gospel is the Law magnified and delivered as love. 2. The Jews received the Law as the rnle of life after their deliverance through the :Paschal sacrifice, as we receive the message of love on the foundation of <Jhrist our :Passover sacrificed fifty days before. OJI. XVI. 1-22,] THE BOOK OF DEUTEltONOMY. 281