Hebrews 11:28

Πίστει πεποίηκε τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν.

Πεποίηκε τὸ πάσκα, “he wrought,” “he made the passover.” So the Syriac, ‘ פֶצְחָא עֲבַד. Vulg., ‘*celebravit pascha:” Rhem., “he celebrated the passover.” “Fecit,” “peregit;” “be performed,” “kept.” ᾿Επασχοποίησε, ἑώρτασε, “he kept the feast.” Καὶ τὴν πρόσχυσιν τοῦ αἵματος . Syr., ורְסֵס דְּמָא, and he sprinkled blood.” Vulg., “et affusionem sanguinis.” Rhem., “and the shedding of the blood;” adhering to a corrupt translation, which took πρόσχυσις for the same with ἔκχυσις, not only against the original, but the plain, express meaning of the Holy Ghost. For it is not the shedding of blood, which was done in the killing of the lamb, but the sprinkling of it on the doors and posts, that is intended. “And that affusion,” “pouring on,” or “sprinkling of blood.”

῾Ο ὀλοθρεύων τὰ πρωτότοκα. Vulg., “qui vastabat primitiva,” “he that wasted the firstlings;” which is the best sense that word will bear. The Rhemists render it, “the first-born,” “Qui perimebat,” “who slew.” “Qui destruxit,” “who destroyed.” הַמַּשְׁחִית “the destroyer;” ὀλοθρευτής, Corinthians 10:10.

Θίγῃ αὐτῶν. Syr., נֶתְקָיַב לְהוּן, “should come nigh them.”

Hebrews 11:28. By faith he kept the passover, and the sprinkling of blood, lest he that destroyed the first-born should touch them; [or, that sprinkling of blood, that the destroyer of the first-born should not touch them.]

The story which the apostle hath respect unto is recorded at large, Exodus 12; which it doth not appertain unto us here to insist upon. There are two things in the words:

1. The commendation of the faith of Moses, from the due observation of a double divine ordinance of worship. The one whereof was to be standing, and of perpetual use in the church, namely, the passover: the other was temporary, suited unto that season only, namely, the sprinkling of blood; or it may be esteemed a temporary addition unto the other.

2. The effect or consequent of his faith, in the observance of these ordinances, whereof they were a sign; “that he who destroyed,” etc.

1. The first thing ascribed unto him as the fruit of his faith, is, that “he kept the passover.” The word used (πεποίηκε) is of a large signification. We render it, “he kept.” But that doth not comprise its whole sense: for it refers no less to the sprinkling of blood than to the passover; and it is not proper to say, he kept the sprinkling of blood. He “wrought,” he “performed” the whole sacred duty; that is, of killing the passover and sprinkling the blood.

The “passover.” The Greeks call it πάσχα, “pascha;” which some would derive from πάσχειν, “to suffer,” because the lamb suffered when it was slain; very foolishly; for the word is of a Hebrew original, only used by the Greeks after the Chaldee dialect, wherein it is usual to add א unto the end of words. So of the Hebrew פֶּסַח came the Chaldee פּסְחָא, and thence the Greek πάσχα. The Hebrew word “pesach” is from פָּסַח, “pasach,” to “pass over.” Not that “pasach” doth properly or commonly signify “transire,” to “pass over” or away, which is עָבַר; but a peculiar passing over, by a kind of leaping or skipping, taking one thing and leaving another. Hence it is like the going of a lame man, rising up and falling down. And such a one is called פִסֵּחַ, “piseach,” Leviticus 21:18; Malachi 1:13; “claudus,” “one that limpeth.” The word was chosen to intimate the manner of the distinction that God made by the destroying angel between the houses of the Egyptians and the Israelites, when he passed over one untouched, and entered into another, it may be next unto it, with death.

Sundry things did the faith of Moses respect in his keeping or observance of the passover:

(1.) Its institution.

(2.) The command for its observation.

(3.) Its sacramental nature, wherein a divine promise was included.

(4.) Its mystical or typical signification.

(1.) He had respect unto the original institution of this ordinance, which he had by divine revelation. God revealed unto him the ordinance itself, with all its rites and ceremonies; which was its institution. And this faith respects in the first place; nor will it move or act towards any thing in the worship of God but what it hath the warranty of divine institution for. This is recorded Exodus 12:1-4, etc.

(2.) Unto the command for its perpetual observance, which he was then to initiate the people into, Exodus 12:14: “Ye shall keep it a feast unto the LORD throughout your generations; ye shall keep it a feast by an ordinance, for ever.” For although divine institution be a sufficient warranty for the observance of any thing in the worship of God, yet, to secure and encourage our faith, God did always confirm it by a command of obedience. So our Lord Jesus Christ did not only institute the ordinance of the holy supper, but commanded all his disciples to observe it in the remembrance of him. And with respect hereunto did the faith of Moses work in the way of obedience. And an active obedience unto the authority of Christ in his commands is expressly required in all that we do in divine worship.

(3.) He had respect by faith unto the sacramental nature of it, wherein the promise was included. For this is in the nature of sacraments, that in and by a visible pledge they contain a promise, and exhibit the thing promised unto them that believe. This is expressed Exodus 12:11, where, speaking of the lamb to be slain and eaten, with all its rites and ceremonies, God adds, “It is the LORD's passover;” where the application of the name of the thing signified unto the sacramental sign of it is consecrated unto the use of the church. So was it taken for granted by our Savior in the institution of the sacrament of his supper, when he says of the bread and wine that they are his body and blood; applying the names of the things signified unto those which were appointed signs of them by divine institution. And herein was the promise in-wrapped and contained of the deliverance of the people; which was exemplified and represented unto their faith in all the rites and circumstances of it. And the accomplishment of this promise was that which they were obliged to instruct their children and posterity in, as the reason of keeping this divine service, Exodus 12:24-27.

(4.) He had respect unto the mystical or typical signification of it. For what Moses did of this kind, it was “for a testimony of those things which were afterwards to be declared,” Hebrews 3:5. See the exposition. And those testimonies of Moses concerning Christ, which are so frequently appealed unto in the New Testament, consist more in what he did than in what he said. For all his institutions were representations of him, and so testimonies unto him. And this of the paschal lamb was one of the most illustrious types of his office. Hence the apostle expressly calls Christ “our passover:” “Christ our passover is sacrificed for us,” 1 Corinthians 5:7. He in his sacrifice was that really and substantially, whereof the paschal lamb was a type, sign, and shadow. And it may not be a useless diversion to name some of those things wherein the typical relation between Christ in his sacrifice, and the paschal lamb or passover, did consist; as,

[1.] It was a lamb that was the matter of this ordinance, Exodus 12:3; and in allusion hereunto, as also unto other sacrifices that were instituted afterwards, Christ is called “the Lamb of God,” John 1:29.

[2.] This lamb was to be taken out from the flock of the sheep, verse 5: so was the Lord Christ to be taken out of the flock of the church of mankind, in his participation of our nature, that he might be a meet sacrifice for us, Hebrews 2:14-17.

[3.] This lamb, being taken from the flock, was to be shut up separate from it, Exodus 12:6: so although the Lord Christ was taken from amongst men, yet he was “separate from sinners,” Hebrews 7:26; that is, absolutely free from all that contagion of sin which others are infected withal.

[4.] This lamb was to be without blemish, Exodus 12:5; which is applied unto the Lord Christ, 1 Peter 1:19, “A Lamb without blemish, and without spot.”

[5.] This lamb was to be slain, and was slain accordingly, Exodus 12:6: so was Christ slain for us; “the Lamb,” in the efficacy of his death, “slain from the foundation of the world,” Revelation 13:8.

[6.] This lamb was so slain as that it was a sacrifice, Exodus 12:27, “It is the sacrifice of the LORD'S passover;” and “Christ our passover was sacrificed for us,” 1 Corinthians 5:7.

[7.] The lamb being slain, was to be roasted, Exodus 12:8-9; which signified the fiery wrath that Christ was to undergo for our deliverance.

[8.] That not a bone of him should be broken, Exodus 12:46, was expressly to declare the manner of the death of Christ, John 19:33-36.

[9.] The eating of him, which was also enjoined, and that wholly and entirely, Exodus 12:8-9, was to instruct the church in the spiritual food of the flesh and blood of Christ, in the communication of the fruits of his mediation unto us by faith. And sundry other things of the same nature might be observed.

With respect unto all these things did Moses by faith keep the passover. And,

Obs. 1. There is always an especial exercise of faith required unto the due observation of a sacramental ordinance.

2. The second thing ascribed unto the faith of Moses is, “the sprinkling of blood.” This, whether it was a peculiar, temporary ordinance, or an observation annexed unto the first celebration of the passover, is all to the same purpose. That it was not afterwards repeated is evident, not only from hence, that it is nowhere mentioned as observed, but principally because the ground and reason of it did utterly cease. And God will not have any empty signs or ceremonies in his worship, that should be of no signification. However, that first signification that it had was of constant use in the church, as unto the faith of believers. The institution is recorded, Exodus 12:7. The blood of the lamb when it was slain was preserved in a bason; from whence they were to take it by dipping a bunch of hyssop into it, Exodus 12:22, and strike it on the two side-posts and the upper door- post of their houses. And this was to be a token unto them that God would pass over the houses that were so sprinkled and marked with blood, that none should be destroyed in them, Exodus 12:13. And this was to abide for ever in its mystical signification, as the present use of it is declared in the next words by the apostle. But unto this day we are hence taught,

Obs. 2. That whatever is not sprinkled with the blood of Christ, the Lamb of God who was slain and sacrificed for us, is exposed unto destruction from the anger and displeasure of God. As also,

Obs. 3. That this alone is that which gives us security from him that had the power of death. See the exposition on Hebrews 2:14-15.

Lastly, The end of this institution was, “that he who destroyed the first- born might not touch them.”

(1.) The agent employed in this work was ὁ ὀλοθρεύων or ὀλοθρευτής, 1 Corinthians 10:10; “the destroyer;” that is, an angel whom God employed in that work, as the executioner of his judgments; as he did one afterwards in the destruction of Sennacherib's army, as before in that of Sodom. There is therefore no reason to think, with some of the Jews, that it was an evil angel whom they call אשמודי, “Ashmodaeus,” in the Book of Tobit; and usually מַלְאָךְ הַמָוֶת “the angel of death;” or “him that had the power of death, that is, the devil.” For there is no work more holy, nor more becoming the holy ministering spirits, than to execute the judgments of God on impenitent sinners. I do grant, that in the infliction of the plagues on the Egyptians in general, especially in the work of hardening their hearts, and seducing them, unto their deserved destruction, God did make use of the activity of evil angels unto such ends; for so the psalmist affirms, “He sent evil angels among them,” Psalms 78:49: but this work of slaying their first-born is so peculiarly and frequently ascribed unto God himself, that I rather judge he employed a good angel the Romans And,

Obs. 4. God hath always instruments in readiness to execute the severest of his judgments on sinners, in their greatest security. They were all in their midnight sleep in Egypt, when this messenger of death came amongst them. And,

(2.) “He destroyed the first-born;” τὰ πρωτότοκα, in the neuter gender, that is, γεννήματα. For the destruction was extended unto the first- born of beasts as well as of men, Exodus 12:29. And this was done at the same time throughout all the land of Egypt; that is, about midnight, Exodus 11:4; Exodus 12:29-30.

Obs. 5. Such is the great power and activity of these fiery ministering spirits, that in the shortest space of time imaginable they can execute the judgments of God on whole nations, as well and as easily as on private persons, 2 Kings 19:35.

The close of the words gives us the use of the sprinkling of blood on the posts of the door, namely, that it might be a sign and token unto the Israelites that they should be preserved from that woful destruction which they knew would that night befall the Egyptians: Exodus 12:13, “The blood shall be to you for a token upon the houses where ye are.” And what is added, that when he did see the blood he would pass over them, and the plague should not come nigh them, was only to oblige them with all diligence and reverence to observe his sacred institution; for their deliverance was suspended on the condition thereof, and had they failed therein, any of them, they had perished with the Egyptians.

“Should not touch them;” that is, the Israelites and their cattle. For although they are not mentioned before, yet are they necessarily understood. And it is thus expressed, “Not touch them,” to declare the absolute security which they were to enjoy whilst the Egyptians were smitten. The destroyer made no approach unto their houses; they had no fear of him. So, not to touch is used for the same with doing no harm, or being remote from it: Psalms 105:15, “Touch not mine anointed, and do my prophets no harm.” 1 John 5:18, “The wicked one toucheth him not.”

Obs. 6. That which God would for ever instruct the church in by this ordinance is, that unless we are sprinkled with the blood of Christ, our paschal Lamb, no other privilege can secure us from eternal destruction. Though a man had been really an Israelite, and had with others made himself ready that night for a departure, which was a high profession of faith, yet if the lintel and posts of his door had not been sprinkled with blood, he would have been destroyed. And on the other hand, where there is this sprinkling of blood, be the danger never so great or so near, there shall be certain deliverance. “The blood of sprinkling speaks better things than the blood of Abel.”