like harmlessness and simplicity. The phrase implies rather a lamb that falls somewhat short of a full year than one that has reached it. It was probably taken at the age when its flesh was most tender and grateful. VERSE 6. In the evening. That is, in the afternoon, between the time of the sun's beginning to decline, which was called the first evening, and that of his setting, which was termed the second. The usual time, doubtless, was the middle point between noon and sunset, or about three o'clock in the afternoon. Thus Josephus, speaking of the Passover: "They slay their sacrifices from the ninth hour (three o'clock.)" Thus also the Talmud: "They slew the daily (evening) sacrifice at the eighth hour and a half (or half past two), and offered it up at the ninth hour and a half, (or half past three). But on the eve of the Passover they slew it at the seventh hour and a half (or half past one), and offered it up at the eighth hour and a half, (or half past two.)" Maimonides informs us that the paschal lamb was slain and offered up immediately after the usual time of killing and offering up the evening sacrifice. In like manner, our blessed Lord, who is the "true Passover slain for us," was condemned soon after the sixth hour, John xix. 14, i. e., our twelve at noon, and he died soon after the ninth, Matt. xxvii. 46, 50, i. e., after our three in the afternoon. VERSE 8. Roast with fire.-Because it could sooner be made ready by roasting than boiling. This circumstance constituted a marked difference between the Passover lamb and all the other peace-offerings, the flesh of which was usually boiled, in order to be eaten both by the people and the priests as something additional even at the Paschal solemnity. In 2 Chron. xxxv. 13, the two kinds of offering are accurately distinguished. "And they roasted the passover with fire according to the ordinance, but the other holy offerings sod they in pots, and in caldrons, and in pans." And unleavened bread. · This also was ordered for the sake of expedition, Deut. xvi. 13; as both Abraham and Lot in preparing a hasty meal for their visitors, caused unleavened cakes to be made. The original term is supposed to be derived from a word signifying to press, squeeze, or compress, and is applied to bread destitute of the fermenting matter, because it has its parts closely compressed together, and becomes what we commonly call heavy. So, on the other hand, our English word "leaven" is formed from the French "levain," which is derived from the verb "lever," to raise up, the effect produced upon doughy leaven, rendering the bread light and spongy. The use of unleavened bread, as a perpetual observance in the Paschal celebration, may have been designed to remind the chosen people of their leaving Egypt in such haste as to be obliged to carry their unleavened dough with them. It is also not unreasonably to be inferred from one or two passages in the New Testament, that a mystical meaning was couched under this circumstance. Leaven is a species of corruption caused by fermentation, and tending to putrefaction. For this reason it is said of our Saviour, Luke xii. 1, "He began to say unto his disciples, first of all, Beware ye of the leaven of the Pharisees which is hypocrisy." Paul also, in 1 Cor. v. 7, 8, says, "Purge out therefore the old leaven; for Christ our Passover is sacrificed for us; therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." VERSE 38. A mixed multitude. -Heb. 1, ereb rab, a great mixture; a multitude composed of strangers, partly Egyptians, and partly natives of other countries, who had been prevailed upon by the miracles wrought in behalf of the Israelites, and from other motives, to embark with them in the present enterprise of leaving Egypt. Thus, Zech. viii. 23, " In those days it shall come to pass that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you." It can hardly be supposed, however, that the major part of them were prompted by considerations so creditable to their piety. Self-interest was most likely the moving spring with the great mass. Some of them were probably Egyptians of the poorer class, who were in hopes to better their condition in some way, or had other good reasons for leaving Egypt. Others were, perhaps, foreign slaves, belonging both to the Hebrews and Egyptians, who were glad to take the opportunity of escaping with the Israelites, others again a mere rude, restless mob, a company of hangers-on, that followed the crowd, they scarcely knew why, perhaps made up of such vagabonds, adventurers, and debtors as could no longer stay safely in Egypt. Whoever or whatever they were, the Israelites were no better for their presence, and, like thousands in all ages, that turn their faces towards Zion, and run well for a time, when they came to experience a little of the hardships of the way, they quitted the people of God and returned to Egypt. CHAPTER XIII. THE MIRAC THE GREAT EXODUS. NUMBERS OF THE EMIGRANTS. HERE we have next to the resurrection of our Lord from the grave the most impressive exodus that ever occurred in the annals of mankind. We have a whole people redeemed by a special miracle, a miracle, however, that unfolded the great idea that was needed to be impressed upon all, that without shedding of blood, without the Passover's sacrifice slain, there was no remission of sin. We have this people brought out by a high hand and an outstretched arm from the bondage, wretchedness, and idolatry of Egypt, and marched through the wilderness amid shining miracles, until at last they were planted in the land of Canaan according to the promise of God. It appears that 600,000 men able to bear arms went forth in this exodus from Egypt; and if we may at all judge from the multitude that always follows in the train of an eastern army, where the camp followers are far more numerous than the army itself, we may very well imagine that a very large body of the Hebrew population accompanied the upwards of half a million of fighting men. Allowing that for every man capable to bear arms there were two old and two young, besides the females and children, we may estimate that a population exceeding the population of London three millions, or two millions and a half, rose in the land of Egypt at once, and emerged from it into the wilderness, with their faces Zionward, and their trust in the Lord God of Abraham. Now, one can see that nothing but a special miracle of protecting Omnipotence could have enabled such a multitude to rise, and to carry with them things suitable for so long, perilous, and unknown a journey. And I cannot conceive that Moses could be otherwise than directed by the Spirit of God, when he made the experiment. No man in his senses would have made such an attempt, unless there had been an Omnipotent Power to go with him, and an Omniscient Presence to direct him; and the very fact that a Hebrew shepherd, brought up for forty years in the court of Pharaoh, afterwards for forty years a shepherd on the hills, and afterwards doubted and despised by his people; the very fact that he marched two millions and a half of craven, spiritless slaves out of Egypt, is an evidence that he had a light more than human, and a presence that was Divine. We know that such was the case, and that he undertook this great work, because he had the command and promise of the Omnipotent Deliverer. In the former chapter we read of the illustration of Christ our Passover sacrificed for us, corresponding to the Good Friday of Christians. We read now of the very next act, which was, no doubt, typical of a yet greater and grander one. I never can conceive that all these historical facts that are recorded here were accidental events in the chapter of things. I believe that they were prefigurations of good things to come, and that there was not a fact in the history of Israel that had not then, and has not now, a counterpart and an illustration in the experience of the people of God. The first thing that was to be done was to sanctify the firstborn of every creature, and to keep that holy and sacred for ever. Hence, the word "first-born" in the Scriptures always denotes the most excellent thing; and in all the usages of nations the first-born is still the heir, and the preëminent one, as if a shadow of God's Divine institution still lingered amid nations that know not the truths of the Gospel. And in order to show that we have our first-born children, and the first-born cattle, and the best of every thing that we have, not by right, but by a gratuitous tenure, we have it at the expense of sacrifice. It was to be had at the expense of the sacrifice of a lamb slain for that purpose amongst the Jews; and we have it now as the result of the sacrifice of Christ our passover. We are not original proprietors, but stewards. What we have is not our own, except for use, and we are answerable, he that has little, and he that has much, for the use or abuse of it. We are not our own, and we are not redeemed with gold, or silver, or any such corruptible thing, but with the blood of a lamb without spot or blemish. Then they were promised that God would bring them into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which was Palestine, the mark of which would be, "flowing with milk and honey," that is, the choicest things taken as a representation of all the rest. And it is said that this service of unleavened bread subsequent to the slaughter of the lamb should be observed as a memorial for all generations. The reason of the use of unleavened bread was not that there was any thing in it that connected the Jewish mind with the fact it commemorated, but it was just an arbitrary sign appointed to be for ever associated with this deliverance. Whenever the Jew ate the unleavened bread, he thought of the origin of it. Just as in the rainbow appointed at the flood, there was nothing in it connected with the deluge, but it became by God's consecration the symbol that reminds us of it. So in bread and wine, there is nothing necessarily connected with the death of Christ, but by God's association of these elements with it, they become significant, and point back to that great and blessed event. |