12:1-20 The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53,55. It was all to be eaten; those who by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon it no bad bargain, Heb 13:13,14. 4. The feast of unleavened bread was typical of the Christian life, 1Co 5:7,8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.

Verse 12. - For I will pass through, etc. God now proceeds to give the reason for the institution of the new ceremony, and to explain the new term pesach. "I have commanded this rite," He says, "because I am about to go through the whole land of Egypt as a destroyer, executing judgment; I am about to smite and kill every one of the firstborn both of man and beast. I shall enter into every house, and slay the first-born in it, unless I see upon the house the token of the blood of the lamb. In that ease I shall pass over the house, and you will escape the plague." It would clear the sense if the opening words of verse 12 were translated - "For I shall go through," instead of "pass through." The word translated "pass through" has no connection at all with that rendered "pass over." Against all the gods of Egypt I will execute judgment. These words are exegetical of the word "beast," which immediately precedes. Animal worship was an important part of the religion of the Egyptians. At four great cities, Memphis, Heliopolis, Hermonthis, a sort of suburb of Thebes, and Momemphis in the Western Delta, animals were maintained, which were viewed as actual incarnations of deity - the Apis Bull at Memphis, a bull called Mnevis at Heliopolis, one termed Bacis or Pacts at Hermonthis, and at Momemphis a White Cow. If any of these were at the time animals that had "opened the womb," death must have fallen upon them. Thus would judgment have been executed, literally, upon Egyptian "gods." But, besides these, the whole country was filled with sacred animals, regarded as emblematic of certain particular deities, and as belonging to them. Sheep were sacred to Kneph, goats to Khem, cows to Athor, cats to Pasht, dogs and jackals to Anubis, lions to Horus, crocodiles to Set and Sabak, hippopotami to Taouris, cynocephalous apes to Thoth, frogs to Heka. A sudden mortality among the sacred animals would be felt by the Egyptians as a blow struck against the gods to whom they belonged, and as a judgment upon them. It is scarcely necessary to understand literally the expression "all the gods," and to defend it by the assertion that "not a single deity of Egypt but was represented by some beast." Such an assertion cannot be proved; and is probably not correct. It has often been remarked, and is generally allowed, that Scripture uses universal expressions, where most, or even many, of a class are meant. I am the Lord. Rather as in Exodus 6:8, "Against all the gods of Egypt I will execute judgment, I, Jehovah."

For I will pass through the land of Egypt this night,..... Which must be understood consistent with his omnipresence, and of the manifestation of his powerful presence, or of the exertion of his mighty power in the following event: and will smite all the

firstborn in the land of Egypt, both man and beast; as had been declared to Pharaoh, Exodus 11:5.

and against all the gods of Egypt I will execute judgment; meaning either figuratively, the nobles, princes, judges and civil magistrates, who are sometimes called Elohim, gods; but since the firstborn of these, as of others, and so the judgment on them, are comprehended in the preceding clause, this is, rather to be understood literally of the idols of the Egyptians, their images of gold and silver, or of whatever they were made of: the Targum of Jonathan is,"on all the idols of the Egyptians I will exercise four judgments; the molten idols shall be melted, the idols of stone shall be cut asunder, the idols of earth shall be broke to pieces, and the idols of wood shall become ashes;''see Numbers 33:4 and there are some traces of this in Heathen writers; Artapanus (e) says, that by an earthquake most of the temples in Egypt fell; and Justin (f) reports, that Moses, being the leader of the exile Israelites, stole away the sacred things of the Egyptians, i.e. their gods, which they endeavoured to regain by force of arms:

I am the Lord; God Almighty, faithful and true, and therefore what was threatened should certainly be performed, and thereby the Egyptians and all others might know that he was Jehovah alone, and that there is no God beside him.

(e) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. (f) E Trogo, l. 36. c. 2.

12. smite … gods of Egypt—perhaps used here for princes and grandees. But, according to Jewish tradition, the idols of Egypt were all on that night broken in pieces (see Nu 33:4; Isa 19:1).

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