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CHAPTER XII.

THE PASSOVER.

xii. 1–28.

We have now reached the birthday of the great Hebrew nation, and with it the first national institution, the feast of passover, which is also the first sacrifice of directly Divine institution, the earliest precept of the Hebrew legislation, and the only one given in Egypt.

The Jews had by this time learned to feel that they were a nation, if it were only through the struggle between their champion and the head of the greatest nation in the world. And the first aspect in which the feast of passover presents itself is that of a national commemoration.

This day was to be unto them the beginning of months; and in the change of their calendar to celebrate their emancipation, the device was anticipated by which France endeavoured to glorify the Revolution. All their reckoning was to look back to this signal event. “And this day shall be unto you for a memorial, and ye shall keep it for a feast unto the Lord; throughout your generations ye shall keep it a feast by an ordinance for ever” (xii. 14). [172]“It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of the Lord may be in thy mouth, for with a strong hand hath the Lord brought thee out of Egypt. Thou shalt therefore keep this ordinance in its season from year to year” (xiii. 9, 10).

Now for the first time we read of “the congregation of Israel” (xii. 3, 6), which was an assembly of the people represented by their elders (as may be seen by comparing the third verse with the twenty-first); and thus we discover that the “heads of houses” have been drawn into a larger unity. The clans are knit together into a nation.

Accordingly, the feast might not be celebrated by any solitary man. Companionship was vital to it. At every table one animal, complete and undissevered, should give to the feast a unity of sentiment; and as many should gather around as were likely to leave none of it uneaten. Neither might any of it be reserved to supply a hasty ration amid the confusion of the predicted march. The feast was to be one complete event, whole and perfect as the unity which it expressed. The very notion of a people is that of “community” in responsibilities, joys, and labours; and the solemn law by virtue of which, at this same hour, one blow will fall upon all Egypt, must now be accepted by Israel. Therefore loneliness at the feast of Passover is by the law, as well as in idea, impossible to any Jew. Every one can see the connection between this festival of unity and another, of which it is written, “We, being many, are one body, one loaf, for we are all partakers of that one loaf.”

Now, the sentiment of nationality may so assert itself, like all exaggerated sentiments, as to assail others equally precious. In this century we have seen a revival of the Spartan theories which sacrificed the family to the state. Socialism and the phalanstère[173] have proposed to do by public organisation, with the force of law, what natural instinct teaches us to leave to domestic influences. It is therefore worthy of notice that, as the chosen nation is carefully traced by revelation back to a holy family, so the national festival did not ignore the family tie, but consecrated it. The feast was to be eaten “according to their fathers’ houses”; if a family were too small, it was to the “neighbour next unto his house” that each should turn for co-operation; and the patriotic celebration was to live on from age to age by the instruction which parents should carefully give their children (xii. 3, 26, xiii. 8).

The first ordinance of the Jewish religion was a domestic service. And this arrangement is divinely wise. Never was a nation truly prosperous or permanently strong which did not cherish the sanctities of home. Ancient Rome failed to resist the barbarians, not because her discipline had degenerated, but because evil habits in the home had ruined her population. The same is notoriously true of at least one great nation to-day. History is the sieve of God, in which He continually severs the chaff from the grain of nations, preserving what is temperate and pure and calm, and therefore valorous and wise.

In studying the institution of the Passover, with its profound typical analogies, we must not overlook the simple and obvious fact that God built His nation upon families, and bade their great national institution draw the members of each home together.

The national character of the feast is shown further because no Egyptian family escaped the blow. Opportunities had been given to them to evade some of the previous plagues. When the hail was announced, [174]“he that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the house”; and this renders the national solidarity, the partnership even of the innocent in the penalties of a people’s guilt, the ‘community’ of a nation, more apparent now. There was not a house where there was not one dead. The mixed multitude which came up with Israel came not because they had shared his exemptions, but because they dared not stay. It was an object-lesson given to Israel, which might have warned all his generations.

And if there is hideous vice in our own land to-day, or if the contrasts of poverty and wealth are so extreme that humanity is shocked by so much luxury insulting so much squalor,—if in any respect we feel that our own land, considering its supreme advantages, merits the wrath of God for its unworthiness,—then we have to fear and strive, not through public spirit alone, but as knowing that the chastisement of nations falls upon the corporate whole, upon us and upon our children.

But if the feast of the Passover was a commemoration, it also claims to be a sacrifice, and the first sacrifice which was Divinely founded and directed.

This brings us face to face with the great question, What is the doctrine which lies at the heart of the great institution of sacrifice?

We are not free to confine its meaning altogether to that which was visible at the time. This would contradict the whole doctrine of development, the intention of God that Christianity should blossom from the bud of Judaism, and the explicit assertion that the prophets were made aware that the full meaning and the date of what they uttered was reserved for the instruction of a later period (1 Peter i. 12).

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But neither may we overlook the first palpable significance of any institution. Sacrifices never could have been devised to be a blind and empty pantomime to whole generations, for the benefit of their successors. Still less can one who believes in a genuine revelation to Moses suppose that their primary meaning was a false one, given in order that some truth might afterwards develop out of it.

What, then, might a pious and well-instructed Israelite discern beneath the surface of this institution?

To this question there have been many discordant answers, and the variance is by no means confined to unbelieving critics. Thus, a distinguished living expositor says in connection with the Paschal institution, “We speak not of blood as it is commonly understood, but of blood as the life, the love, the heart,—the whole quality of Deity.” But it must be answered that Deity is the last suggestion which blood would convey to a Jewish mind: distinctly it is creature-life that it expresses; and the New Testament commentators make it plain that no other notion had even then evolved itself: they think of the offering of the Body of Jesus Christ, not of His Deity.2020Though of course the Person Whose Body was thus offered is Divine (Acts xx. 28), and this gives inestimable value to the offering. Neither of this feast, nor of that which the gospel of Jesus has evolved from it, can we find the solution by forgetting that the elements of the problem are, not deity, but a Body and Blood.

But when we approach the theories of rationalistic thinkers, we find a perfect chaos of rival speculations.

We are told that the Hebrew feasts were really agricultural—“Harvest festivals,” and that the epithet Passover had its origin in the passage of the sun into Aries. But this great festival had a very secondary[176] and subordinate connection with harvest (only the waving of a sheaf upon the second day) while the older calendar which was displaced to do it honour was truly agricultural, as may still be seen by the phrase, “The feast of ingathering at the end of the year, when thou gatherest in thy labours out of the field” (Exod. xxiii. 16).

In dealing with unbelief we must look at things from the unbelieving angle of vision. No sceptical theory has any right to invoke for its help a special and differentiating quality in Hebrew thought. Reject the supernatural, and the Jewish religion is only one among a number of similar creations of the mind of man “moving about in worlds unrecognised.” And therefore we must ask, What notions of sacrifice were entertained, all around, when the Hebrew creed was forming itself?

Now, we read that “in the early days ... a sacrifice was a meal.... Year after year, the return of vintage, corn-harvest, and sheep-shearing brought together the members of the household to eat and drink in the presence of Jehovah.... When an honoured guest arrives there is slaughtered for him a calf, not without an offering of the blood and fat to the Deity” (Wellhausen, Israel, p. 76). Of the sense of sin and propitiation “the ancient sacrifices present few traces.... An underlying reference of sacrifice to sin, speaking generally, was entirely absent. The ancient sacrifices were wholly of a joyous nature—a merry-making before Jehovah with music” (ibid., p. 81).

We are at once confronted by the question, Where did the Jewish nation come by such a friendly conception of their deity? They had come out of Egypt, where human sacrifices were not rare. They had[177] settled in Palestine, where such idyllic notions must have been as strange as in modern Ashantee. And we are told that human sacrifices (such as that of Isaac and of Jephthah’s daughter) belong to this older period (p. 69). Are they joyous and festive? are they not an endeavour, by the offering up of something precious, to reconcile a Being Who is estranged? With our knowledge of what existed in Israel in the period confessed to be historical, and of the meaning of sacrifices all around in the period supposed to be mythical, and with the admission that human sacrifices must be taken into account, it is startling to be asked to believe that Hebrew sacrifices, with all their solemn import and all their freight of Christian symbolism, were originally no more than a gift to the Deity of a part of some happy banquet.

It is quite plain that no such theory can be reconciled with the story of the first passover. And accordingly this is declared to be non-historical, and to have originated in the time of the later kings. The offering of the firstborn is only “the expression of thankfulness to the Deity for fruitful flocks and herds. If claim is also laid to the human firstborn, this is merely a later generalisation” (Wellhausen, p. 88).2121Here the sceptical theorists are widely divided among themselves. Kuenen has discussed this whole theory, and rejected it as “irreconcilable with what the Old Testament itself asserts in justification of this sacrifice.” And he is driven to connect it with the notion of atonement. “Jahveh appears as a severe being who must be propitiated with sacrifices.” He has therefore to introduce the notion of human sacrifice, in order to get rid of the connection with the penal death of the Egyptians, and of the miraculous, which this example would establish. (Religion of Israel, Eng. Trans., i., 239, 240.)

But this claim is by no means the only stumbling-block in the way of the theory, serious a stumbling-block[178] though it be. How came the bright festival to be spoiled by bitter herbs and “bread of affliction”? Is it natural that a merry feast should grow more austere as time elapses? Do we not find it hard enough to prevent the most sacred festivals from reversing the supposed process, and degenerating into revels? And is not this the universal experience, from San Francisco to Bombay? Why was the mandate given to sprinkle the door of every house with blood, if the story originated after the feast had been centralised in Jerusalem, when, in fact, this precept had to be set aside as impracticable, their homes being at a distance? Why, again, were they bidden to slaughter the lamb “between the two evenings” (Exod. xii. 6)—that is to say, between sunset and the fading out of the light—unless the story was written long before such numbers had to be dealt with that the priests began to slaughter early in the afternoon, and continued until night? Why did the narrative set forth that every man might slaughter for his own house (a custom which still existed in the time of Hezekiah, when the Levites only slaughtered “the passovers” for those who were not ceremonially clean, 2 Chron. xxx. 17), if there were no stout and strong historical foundation for the older method?

Stranger still, why was the original command invented, that the lamb should be chosen and separated four days before the feast? There is no trace of any intention that this precept should apply to the first passover alone. It is somewhat unexpected there, interrupting the hurry and movement of the narrative with an interval of quiet expectation, not otherwise hinted at, which we comprehend and value when discovered, rather than anticipate in advance. It is[179] the very last circumstance which the Priestly Code would have invented, when the time which could be conveniently spent upon a pilgrimage was too brief to suffer the custom to be perpetuated. The selection of the lamb upon the tenth day, the slaying of it at home, the striking of the blood upon the door, and the use of hyssop, as in other sacrifices, with which to sprinkle it, whether upon door or altar; the eating of the feast standing, with staff in hand and girded loins; the application only to one day of the precept to eat no leavened bread, and the sharing in the feast by all, without regard to ceremonial defilement,—all these are cardinal differences between the first passover and later ones. Can we be blind to their significance? Even a drastic revision of the story, such as some have fancied, would certainly have expunged every divergence upon points so capital as these. Nor could any evidence of the antiquity of the institution be clearer than its existence in a form, the details of which have had to be so boldly modified under the pressure of the exigencies of the later time.

Taking, then, the narrative as it stands, we place ourselves by an effort of the historical imagination among those to whom Moses gave his instructions, and ask what emotions are excited as we listen.

Certainly no light and joyous feeling that we are going to celebrate a feast, and share our good things with our deity. Nay, but an alarmed surprise. Hitherto, among the admonitory and preliminary plagues of Egypt, Israel had enjoyed a painless and unbought exemption. The murrain had not slain their cattle, nor the locusts devoured their land, nor the darkness obscured their dwellings. Such admonitions they needed not. But now the judgment itself is impending,[180] and they learn that they, like the Egyptians whom they have begun to despise, are in danger from the destroying angel. The first paschal feast was eaten by no man with a light heart. Each listened for the rustling of awful wings, and grew cold, as under the eyes of the death which was, even then, scrutinising his lintels and his doorposts.

And this would set him thinking that even a gracious God, Who had “come down” to save him from his tyrants, discerned in him grave reasons for displeasure, since his acceptance, while others died, was not of course. His own conscience would then quickly tell him what some at least of those reasons were.

But he would also learn that the exemption which he did not possess by right (although a son of Abraham) he might obtain through grace. The goodness of God did not pronounce him safe, but it pointed out to him a way of salvation. He would scarcely observe, so entirely was it a matter of course, that this way must be of God’s appointment and not of his own invention—that if he devised much more costly, elaborate and imposing ceremonies to replace those which Moses taught him, he would perish like any Egyptian who devised nothing, but simply cowered under the shadow of the impending doom.

Nor was the salvation without price. It was not a prayer nor a fast which bought it, but a life. The conviction that a redemption was necessary if God should be at once just and a justifier of the ungodly sprang neither from a later hairsplitting logic, nor from a methodising theological science; it really lay upon the very surface of this and every offering for sin, as distinguished from those offerings which expressed the gratitude of the accepted.

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We have not far to search for evidence that the lamb was really regarded as a substitute and ransom. The assertion is part and parcel of the narrative itself. For, in commemoration of this deliverance, every firstborn of Israel, whether of man or beast, was set apart unto the Lord. The words are, “Thou shall cause to PASS OVER unto the Lord all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be the Lord’s” (xiii. 12). What, then, should be done with the firstborn of a creature unfit for sacrifice? It should be replaced by a clean offering, and then it was said to be redeemed. Substitution or death was the inexorable rule. “Every firstborn of an ass thou shalt redeem with a lamb, and if thou wilt not redeem it, then thou shalt break its neck.” The meaning of this injunction is unmistakable. But it applies also to man: “All thy firstborn of man among thy sons thou shalt redeem.” And when their sons should ask “What meaneth this?” they were to explain that when Pharaoh hardened himself against letting them go from Egypt, “the Lord slew all the firstborn in the land; ... therefore I sacrifice to the Lord all that openeth the womb being males; but all the firstborn of my sons I redeem” (xiii. 12–15).

Words could not more plainly assert that the lives of the firstborn of Israel were forfeited, that they were bought back by the substitution of another creature, which died instead, and that the transaction answered to the Passover (“thou shalt cause to pass over unto the Lord”). Presently the tribe of Levi was taken “instead of all the firstborn of the children of Israel.” But since there were two hundred and seventy-three of such firstborn children over and above the number of the Levites, it became necessary[182] to “redeem” these; and this was actually done by a cash payment of five shekels apiece. Of this payment the same phrase is used: it is “redemption-money”—the money wherewith the odd number of them is redeemed (Num. iii. 44–51).

The question at present is not whether modern taste approves of all this, or resents it: we are simply inquiring whether an ancient Jew was taught to think of the lamb as offered in his stead.

And now let it be observed that this idea has sunk deep into all the literature of Palestine. The Jews are not so much the beloved of Jehovah as His redeemed—“Thy people whom Thou hast redeemed” (1 Chron. xvii. 21). In fresh troubles the prayer is, “Redeem Israel, O Lord” (Ps. xxv. 22), and the same word is often used where we have ignored the allusion and rendered it “Deliver me because of mine enemies ... deliver me from the oppression of men” (Ps. lxix. 18, cxix. 134). And the future troubles are to end in a deliverance of the same kind: “The ransomed of the Lord shall return and come with singing unto Zion” (Isa. xxxv. 10, li. 11); and at the last “I will ransom them from the power of the grave” (Hos. xiii. 14). In all these places, the word is the same as in this narrative.

It is not too much to say that if modern theology were not affected by this ancient problem, if we regarded the creed of the Hebrews simply as we look at the mythologies of other peoples, there would be no more doubt that the early Jews believed in propitiatory sacrifice than that Phœnicians did. We should simply admire the purity, the absence of cruel and degrading accessories, with which this most perilous and yet humbling and admonitory doctrine was held in Israel.

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The Christian applications of this doctrine must be considered along with the whole question of the typical character of the history. But it is not now premature to add, that even in the Old Testament there is abundant evidence that the types were semi-transparent, and behind them something greater was discerned, so that after it was written “Bring no more vain oblations,” Isaiah could exclaim, “The Lord hath laid on Him the iniquity of us all. He was led as a lamb to the slaughter. When Thou shalt make His soul a trespass-offering He shall see His seed” (Isa. i. 13, liii. 6, 7, 10). And the full power of this last verse will only be felt when we remember the statement made elsewhere of the principle which underlay the sacrifices: “the life (or soul) of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (or “soul”—Lev. xvii. 11, R.V.) It is even startling to read the two verses together: “Thou shalt make His soul a trespass-offering;” “The blood maketh atonement by reason of the soul ... the soul of the flesh is in the blood.”2222The astonishing significance of this declaration would only be deepened if we accepted the theories now so fashionable, and believed that the later passage in Isaiah was the fruit of a period when the full-blown Priestly Code was in process of development out of “the small body of legislation contained in Lev. xvii.—xxvi.” What a strange time for such a spiritual application of sacrificial language!

It is still more impressive to remember that a Servant of Jehovah has actually arisen in Whom this doctrine has assumed a form acceptable to the best and holiest intellects and consciences of ages and civilisations widely remote from that in which it was conceived.

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Another doctrine preached by the passover to every Jew was that he must be a worker together with God, must himself use what the Lord pointed out, and his own lintels and doorposts must openly exhibit the fact that he laid claim to the benefit of the institution of the Lord Jehovah’s passover. With what strange feelings, upon the morrow, did the orphaned people of Egypt discover the stain of blood on the forsaken houses of all their emancipated slaves!

The lamb having been offered up to God, a new stage in the symbolism is entered upon. The body of the sacrifice, as well as the blood, is His: “Ye shall eat it in haste, it is the Lord’s passover” (ver. 11). Instead of being a feast of theirs, which they share with Him, it is an offering of which, when the blood has been sprinkled on the doors, He permits His people, now accepted and favoured, to partake. They are His guests; and therefore He prescribes all the manner of their eating, the attitude so expressive of haste, and the unleavened “bread of affliction” and bitter herbs, which told that the object of this feast was not the indulgence of the flesh but the edification of the spirit, “a feast unto the Lord.”

And in the strength of this meat they are launched upon their new career, freemen, pilgrims of God, from Egyptian bondage to a Promised Land.

It is now time to examine the chapter in more detail, and gather up such points as the preceding discussion has not reached.

(Ver. 1.) The opening words, “Jehovah spake unto Moses and Aaron in the land of Egypt,” have all the appearance of opening a separate document, and suggest, with certain other evidence, the notion of a[185] fragment written very shortly after the event, and afterwards incorporated into the present narrative. And they are, in the same degree, favourable to the authenticity of the book.

(Ver. 2.) The commandment to link their emancipation with a festival, and with the calendar, is the earliest example and the sufficient vindication of sacred festivals, which, even yet, some persons consider to be superstitious and judaical. But it is a strange doctrine that the Passover deserved honour better than Easter does, or that there is anything more servile and unchristian in celebrating the birth of all the hopes of all mankind than in commemorating one’s own birth.

(Ver. 5.) The selection of a lamb for a sacrifice so quickly became universal, that there is no trace anywhere of the use of a kid in place of it. The alternative is therefore an indication of antiquity, while the qualities required—innocent youth and the absence of blemish, were sure to suggest a typical significance. For, if they were merely to enhance its value, why not choose a costlier animal?

Various meanings have been discovered in the four days during which it was reserved; but perhaps the true object was to give time for deliberation, for the solemnity and import of the institution to fill the minds of the people; time also for preparation, since the night itself was one of extreme haste, and prompt action can only be obtained by leisurely anticipation. We have Scriptural authority for applying it to the Antitype, Who also was foredoomed, “the Lamb slain from the foundation of the world” (Rev. xiii. 8).

But now it has to be observed that throughout the poetic literature the people is taught to think of itself[186] as a flock of sheep. “Thou leddest Thy people like a flock by the hand of Moses and Aaron” (Ps. lxxvii. 20); “We are Thy people and the sheep of Thy pasture” (Ps. lxxix. 13); “All we like sheep have gone astray” (Isa. liii. 6); “Ye, O My sheep, the sheep of My pasture, are men” (Ezek. xxxiv. 31); “The Lord of hosts hath visited His flock” (Zech. x. 3). All such language would make more easy the conception that what replaced the forfeited life was in some sense, figuratively, in the religious idea, a kindred victim. One who offered a lamb as his substitute sang “The Lord is my shepherd.” “I have gone astray like a lost sheep” (Ps. xxiii. 1, cxix. 176).

(Ver. 3, 6.) Very instructive it is that this first sacrifice of Judaism could be offered by all the heads of houses. We have seen that the Levites were presently put into the place of the eldest son, but also that this function was exercised down to the time of Hezekiah by all who were ceremonially clean, whereas the opposite holds good, immediately afterwards, in the great passover of Josiah (2 Chron. xxx. 17, xxxv. 11).

It is impossible that this incongruity could be devised, for the sake of plausibility, in a narrative which rested on no solid basis. It goes far to establish what has been so anxiously denied—the reality of the centralised worship in the time of Hezekiah. And it also establishes the great doctrine that priesthood was held not by a superior caste, but on behalf of the whole nation, in whom it was theoretically vested, and for whom the priest acted, so that they were “a nation of priests.”

(Ver. 8.) The use of unleavened bread is distinctly said to be in commemoration of their haste—[187]“for thou camest out of Egypt in haste” (Deut. xvi. 3)—but it does not follow that they were forced by haste to eat their bread unleavened at the first. It was quite as easy to prepare leavened bread as to provide the paschal lamb four days previously.

We may therefore seek for some further explanation, and this we find in the same verse in Deuteronomy, in the expression “bread of affliction.” They were to receive the meat of passover with a reproachful sense of their unworthiness: humbly, with bread of affliction and with bitter herbs.

Moreover, we learn from St. Paul that unleavened bread represents simplicity and truth; and our Lord spoke of the leaven of the Pharisees and of Herod (Mark viii. 15). And this is not only because leaven was supposed to be of the same nature as corruption. We ourselves always mean something unworthy when we speak of mixed motives, possible though it be to act from two motives, both of them high-minded. Now, leaven represents mixture in its most subtle and penetrating form.

The paschal feast did not express any such luxurious and sentimental religionism as finds in the story of the cross an easy joy, or even a delicate and pleasing stimulus for the softer emotions, “a very lovely song of one that hath a pleasant voice, and playeth well on an instrument.” No, it has vigour and nourishment for those who truly hunger, but its bread is unfermented, and it must be eaten with bitter herbs.

(Ver. 9.) Many Jewish sacrifices were “sodden,” but this had to be roast with fire. It may have been to represent suffering that this was enjoined. But it comes to us along with a command to consume all the flesh,[188] reserving none and rejecting none. Now, though boiling does not mutilate, it dissipates; a certain amount of tissue is lost, more is relaxed, and its cohesion rendered feeble; and so the duty of its complete reception is accentuated by the words “not sodden at all with water.” Nor should it be a barbarous feast, such as many idolatries encouraged: true religion civilises; “eat not of it at all raw.”

(Ver. 10.) Nor should any of it be left until the morning. At the first celebration, with a hasty exodus impending, this would have involved exposure to profanation. In later times it might have involved superstitious abuses. And therefore the same rule is laid down which the Church of England has carried on for the same reasons into the Communion feast—that all must be consumed. Nor can we fail to see an ideal fitness in the precept. Of the gift of God we may not select what gratifies our taste or commends itself to our desires; all is good; all must be accepted; a partial reception of His grace is no valid reception at all.

(Ver. 12.) In describing the coming wrath, we understand the inclusion equally of innocent and guilty men, because it is thus that all national vengeance operates; and we receive the benefits of corporate life at the cost, often heavy, of its penalties. The animal world also has to suffer with us; the whole creation groaneth together now, and all expects together the benefit of our adoption hereafter. But what were the judgments against the idols of Egypt, which this verse predicts, and another (Num. xxxiii. 4) declares to be accomplished? They doubtless consisted chiefly in the destruction of sacred animals, from the beetle and the frog to the holy ox of Apis—from the cat, the[189] monkey, and the dog, to the lion, the hippopotamus, and the crocodile. In their overthrow a blow was dealt which shook the whole system to its foundation; for how could the same confidence be felt in sacred images when all the sacred beasts had once been slain by a rival invisible Spiritual Being! And more is implied than that they should share the common desolation: the text says plainly, of men and beasts the firstborn must die, but all of these. The difference in the phrase is obvious and indisputable; and in its fulfilment all Egypt saw the act of a hostile and victorious deity.

(Ver. 13.) “And the blood shall be to you for a token upon the houses where ye are.” That it was a token to the destroying angel we see plainly; but why to them? Is it enough to explain the assertion, with some, as meaning, upon their behalf? Rather let us say that the publicity, the exhibition upon their doorposts of the sacrifice offered within, was not to inform and guide the angel, but to edify the people. They should perform an open act of faith. Their houses should be visibly set apart. “With the mouth confession” (of faith) “is made unto salvation,” unto that deliverance from a hundred evasions and equivocations, and as many inward doubts and hesitations, which comes when any decisive act is done, when the die is cast and the Rubicon crossed. A similar effect upon the mind, calming and steadying it, was produced when the Israelite carried out the blood of the lamb, and by sprinkling it upon the doorpost formally claimed his exemption, and returned with the consciousness that between him and the imminent death a visible barrier interposed itself.

Will any one deny that a similar help is offered to[190] us of the later Church in our many opportunities of avowing a fixed and personal belief? Whoever refuses to comply with an unholy custom because he belongs to Christ, whoever joins heartily in worship at the cost of making himself remarkable, whoever nerves himself to kneel at the Holy Table although he feels himself unworthy, that man has broken through many snares; he has gained assurance that his choice of God is a reality: he has shown his flag; and this public avowal is not only a sign to others, but also a token to himself.

But this is only half the doctrine of this action. What he should thus openly avow was his trust (as we have shown) in atoning blood.

And in the day of our peril what shall be our reliance? That our doors are trodden by orthodox visitants only? that the lintels are clean, and the inhabitants temperate and pure? or that the Blood of Christ has cleansed our conscience?

Therefore (ver. 22) the blood was sprinkled with hyssop, of which the light and elastic sprays were admirably suited for such use, but which was reserved in the Law for those sacrifices which expiated sin (Lev. xiv. 49; Num. xix. 18, 19). And therefore also none should go forth out of his house until the morning, for we are not to content ourselves with having once invoked the shelter of God: we are to abide under its protection while danger lasts.

And (ver. 23) upon the condition of this marking of their doorposts the Lord should pass over their houses. The phrase is noteworthy, because it recurs throughout the narrative, being employed nine times in this chapter; and because the same word is found in Isaiah, again in contrast with the ruin of others, and with an interesting[191] and beautiful expansion of the hovering poised notion which belongs to the word.2323So that it is used equally of the slow action of the lame, and of the lingering movements of the false prophets when there was none to answer (2 Sam. iv. 4; 1 Kings xviii. 26). “The Lord of Hosts shall come down to fight upon Mount Zion.... As birds flying, so will the Lord of Hosts protect Jerusalem; He will PASS OVER and preserve it” (Isa. xxxi. 4, 5).

Repeated commandments are given to parents to teach the meaning of this institution to their children, (xii. 26, xiii. 8). And there is something almost cynical in the notion of a later mythologist devising this appeal to a tradition which had no existence at all; enrolling, in support of his new institutions, the testimony (which had never been borne) of fathers who had never taught any story of the kind.

On the other hand, there is something idyllic and beautiful in the minute instruction given to the heads of families to teach their children, and in the simple words put into their mouths, “It is because of that which the Lord did for me when I came forth out of Egypt.” It carries us forward to these weary days when children scarcely see the face of one who goes out to labour before they are awake, and returns exhausted when their day is over, and who himself too often needs the most elementary instruction, these heartless days when the teaching of religion devolves, in thousands of families, upon the stranger who instructs, for one hour in the week, a class in Sunday-school. The contrast is not reassuring.

When all these instructions were given to Israel, the people bowed their heads and worshipped. The bones of most of them were doomed to whiten in the wilderness. They perished by serpents and by [192]“the destroyer”; they fell in one day three-and-twenty thousand, because they were discontented and rebellious and unholy. And yet they could adore the gracious Giver of promises and Slayer of foes. They would not obey, but they were quite ready to accept benefits, to experience deliverance, to become the favourites of heaven, to march to Palestine. So are too many fain to be made happy, to find peace, to taste the good word of God and the powers of the age to come, to go to heaven. But they will not take up a cross. They will murmur if the well is bitter, if they have no flesh but only angels’ food, if the goodly land is defended by powerful enemies.

On these terms, they cannot be Christ’s disciples.

It is apparently the mention of a mixed multitude, who came with Israel out of Egypt, which suggests the insertion, in a separate and dislocated paragraph, of the law of the passover concerning strangers (vers. 38, 43–49).

An alien was not to eat thereof: it belonged especially to the covenant people. But who was a stranger? A slave should be circumcised and eat thereof; for it was one of the benignant provisions of the law that there should not be added, to the many severities of his condition, any religious disabilities. The time would come when all nations should be blessed in the seed of Abraham. In that day the poor would receive a special beatitude; and in the meantime, as the first indication of catholicity beneath the surface of an exclusive ritual, it was announced, foremost among those who should be welcomed within the fold, that a slave should be circumcised and eat the passover.

And if a sojourner desired to eat thereof, he should[193] be mindful of his domestic obligations: all his males should be circumcised along with him, and then his disabilities were at an end. Surely we can see in these provisions the germ of the broader and more generous welcome which Christ offers to the world. Let it be added that this admission of strangers had been already implied at verse 19; while every form of coercion was prohibited by the words “a sojourner and a hired servant shall not eat of it,” in verse 45.

THE TENTH PLAGUE.

xii. 29–36.

And now the blow fell. Infants grew cold in their mothers’ arms; ripe statesmen and crafty priests lost breath as they reposed: the wisest, the strongest and the most hopeful of the nation were blotted out at once, for the firstborn of a population is its flower.

Pharaoh Menephtah had only reached the throne by the death of two elder brethren, and therefore history confirms the assertion that he “rose up,” when the firstborn were dead; but it also justifies the statement that his firstborn died, for the gallant and promising youth who had reconquered for him his lost territories, and who actually shared his rule and “sat upon the throne,” Menephtah Seti, is now shown to have died early, and never to have held an independent sceptre.

We can imagine the scene. Suspense and terror must have been wide spread; for the former plagues had given authority to the more dreadful threat, the fulfilment of which was now to be expected, since all negotiations between Moses and Pharaoh had been formally broken off.

Strange and confident movements and doubtless[194] menacing expressions among the Hebrews would also make this night a fearful one, and there was little rest for “those who feared the Lord among the servants of Pharaoh.” These, knowing where the danger lay, would watch their firstborn well, and when the ashy change came suddenly upon a blooming face, and they raised the wild cry of Eastern bereavement, then others awoke to the same misery. From remote villages and lonely hamlets the clamour of great populations was echoed back; and when, under midnight skies in which the strong wind of the morrow was already moaning, the awestruck people rushed into their temples, there the corpses of their animal deities glared at them with glassy eyes.

Thus the cup which they had made their slaves to drink was put in larger measure to their own lips at last, and not infants only were snatched away, but sons around whom years of tenderness had woven stronger ties; and the loss of their bondsmen, from which they feared so much national weakness, had to be endured along with a far deadlier drain of their own life-blood. The universal wail was bitter, and hopeless, and full of terror even more than woe; for they said, “We be all dead men.” Without the consolation of ministering by sick beds, or the romance and gallant excitement of war, “there was not a house where there was not one dead,” and this is said to give sharpness to the statement that there was a great cry in Egypt.

Then came such a moment as the Hebrew temperament keenly enjoyed, when “the sons of them that oppressed them came bending unto them, and all they that despised them bowed themselves down at the soles of their feet.” Pharaoh sent at midnight to surrender everything that could possibly be demanded, and in[195] his abject fear added, “and bless me also”; and the Egyptians were urgent on them to begone, and when they demanded the portable wealth of the land,—a poor ransom from a vanquished enemy, and a still poorer payment for generations of forced labour,—“the Lord gave them favour” (is there not a saturnine irony in the phrase?) “in the sight of the Egyptians, so that they let them have what they asked. And they spoiled the Egyptians.”

By this analogy St. Augustine defended the use of heathen learning in defence of Christian truth. Clogged by superstitions, he said, it contained also liberal instruction, and truths even concerning God—“gold and silver which they did not themselves create, but dug out of the mines of God’s providence, and misapplied. These we should reclaim, and apply to Christian use” (De Doct. Chr., 60, 61).

And the main lesson of the story lies so plainly upon the surface that one scarcely needs to state it. What God requires must ultimately be done; and human resistance, however stubborn and protracted, will only make the result more painful and more signal at the last.

Now, every concern of our obscure daily lives comes under this law as surely as the actions of a Pharaoh.

THE EXODUS.

xii. 37–42.

The children of Israel journeyed from Rameses to Succoth. Already, at the outset of their journey, controversy has had much to say about their route. Much ingenuity has been expended upon the theory which brought their early journey along the Mediterranean[196] coast, and made the overthrow of the Egyptians take place in “that Serbonian bog where armies whole have sunk.” But it may fairly be assumed that this view was refuted even before the recent identification of the sites of Rameses and Pi-hahiroth rendered it untenable.

How came these trampled slaves, who could not call their lives their own, to possess the cattle which we read of as having escaped the murrain, and the number of which is here said to have been very great?

Just before Moses returned, and when the Pharaoh of the Exodus appears upon the scene, we are told that “their cry came up unto God, ... and God heard their groaning, and God remembered His covenant ... and God saw the children of Israel, and God took knowledge of them” (ii. 23).

May not this verse point to something unrecorded, some event before their final deliverance? The conjecture is a happy one that it refers to their share in the revolt of subject races which drove Menephtah for twelve years out of his northern territories. If so, there was time for a considerable return of prosperity; and the retention or forfeiture of their chattels when they were reconquered would depend very greatly upon circumstances unknown to us. At all events, this revolt is evidence, which is amply corroborated by history and the inscriptions, of the existence of just such a discontented and servile element in the population as the “mixed multitude” which came out with them repeatedly proved itself to be.

But here we come upon a problem of another kind. How long was Israel in the house of bondage? Can we rely upon the present Hebrew text, which says that [197]“their sojourning which they sojourned in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord came out of the land of Egypt” (xii. 40, 41).

Certain ancient versions have departed from this text. The Septuagint reads, “The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan, was four hundred and thirty years”; and the Samaritan agrees with this, except that it has “the sojourning of the children of Israel and of their fathers.” The question is, which reading is correct? Must we date the four hundred and thirty years from Abraham’s arrival in Canaan, or from Jacob’s descent into Egypt?

For the shorter period there are two strong arguments. The genealogies in the Pentateuch range from four persons to six between Jacob and the Exodus, which number is quite unable to reach over four centuries. And St. Paul says of the covenant with Abraham that “the law which came four hundred and thirty years after” (i.e. after the time of Abraham) “could not disannul it” (Gal. iii. 17).

This reference by St. Paul is not so decisive as it may appear, because he habitually quotes the Septuagint, even where he must have known that it deviates from the Hebrew, provided that the deviation does not compromise the matter in hand. Here, he was in nowise concerned with the chronology, and had no reason to perplex a Gentile church by correcting it. But it was a different matter with St. Stephen, arguing his case before the Hebrew council. And he quotes plainly and confidently the prediction that the seed of Abraham should be four hundred years in bondage, and that one nation should entreat them evil four[198] hundred years (Acts vii. 6). Again, this is the clear intention of the words in Genesis (xv. 13). And as to the genealogies, we know them to have been cut down, so that seven names are omitted from that of Ezra, and three at least from that of our Lord Himself. Certainly when we consider the great population implied in an army of six hundred thousand adult men, we must admit that the longer period is inherently the more probable of the two. But we can only assert with confidence that just when their deliverance was due it was accomplished, and they who had come down a handful, and whom cruel oppression had striven to decimate, came forth, no undisciplined mob, but armies moving in organised and regulated detachments: “the Lord did bring the children of Israel forth by their hosts” (ver. 51). “And the children of Israel went up armed out of the land of Egypt” (xiii. 18).

[199]


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