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—“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, 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 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 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.