Selecting the Lamb

“In the tenth day of this month they shall take to them every man a lamb … a lamb for an house” (Exodus 12:3).

— David Rice

Jesus, as all Christians know, was the “lamb of God” (John 1:29, 36). He was foreknown of God to be the redeemer of mankind, “the Lamb slain from the foundation of the world” (Revelation 13:8). Jesus would die thousands of years after Adam. Sometimes in the scriptures a “day” represents a thousand years (Psalms 90:4). Perhaps the fact that Jesus was selected by God to be the redeemer of mankind long before he would come to earth, is reflected in selecting the Passover on Nisan 10, some days before it was to be offered.

In practical terms, selecting a gentle lamb days ahead of Passover would tend to endear the little lamb to the family for which it was selected. Jesus also was endeared to those who knew and followed him, making all the more traumatic his necessary death for the redemption of all.

Jesus Anointed By Mary

It is commonly recognized that Jesus died on Nisan 14, the same day specified for offering the Passover lamb in Israel. Jesus also died on a Friday, and it is unusual for Nisan 14 to fall on a Friday — this is one means of identifying the year 33 AD as the year of Jesus’ death.

The day termed “Passover” in the Gospels usually refers to day 15. That is the day that the lambs offered on day 14 would be eaten by the Israelites in their homes. That is, the evening beginning day 15. Thus in John 12:1, when “Jesus six days before the Passover came to Bethany, where Lazarus was which had been dead,” this refers to Nisan 9, six days before Nisan 15. However, the evening or close of that day when Jesus arrived, introduced Nisan 10. On that evening “they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him” (John 12:2).

Mary and Martha would have generally welcomed Jesus and provided hospitality for him and his disciples. But all the more was that so in this case, for not long before, perhaps a few months, Jesus had raised their brother from the dead. This was very much in the heart of Mary when, in the next verse, Mary took “a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment” (John 12:3).

What a precious moment for Jesus. Even more precious than others knew. For Jesus knew that in a few days he would give his life on Calvary’s cross. “Then said Jesus, Let her alone: against the day of my burying hath she kept this” (John 12:7). We note with interest that Jesus was thus anointed for his approaching death on Nisan 10, the same day that Passover lambs were selected.

Jesus Riding Into Jerusalem

“On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” (John 12:12, 13).

The “next day” in this case means the next morning, but this was still, numerically, the same day, Nisan 10. Thus, Nisan 10 was the day the crowds acclaimed Jesus “King of Israel.” This was a day of great triumph in one sense, a remarkable acclamation by crowds of Israelites. But Jesus knew the meaning of the day, Nisan 10. Thus, in this day of apparent triumph and adulation, Jesus had on his mind, his approaching death. “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour” (John 12:27).

A few verses later Jesus was even more explicit. “I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die” (John 12:32, 33).

The word Hosanna is in some respects unclear. Wikipedia says “Hosanna is a liturgical word in Judaism and Christianity. In Judaism it refers to a cry expressing an appeal for divine help. In Christianity it is used as a cry of praise.” Focusing on the Jewish use of this word, if embedded in its meaning was an appeal for divine help, then it was very appropriate. For what they, and all mankind, need of Jesus, is redemption that only he, supplied by God as our redeemer, could provide.

The word Hosanna is Strong’s 5614, “of Hebrew origin … oh save!” How appropriate for God to have overruled for this request from assembled Israelites to be directed to Jesus, the appointed lamb of redemption, precisely on Nisan 10.

Joshua Crossing the Jordan

“The people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho” (Joshua 4:19).

Israel wandering for 40 years in the wilderness is a picture of the Gospel Age, and their crossing of the Jordan is a picture of the opening of the Kingdom. The separation of the waters to allow Israel safe passage into the land of promise pictures the “drying up” of the curse, rolled back at the opening of the Kingdom.

Joshua 3:16 describes how the Jordan was stopped. “The waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.” In other words, there was apparently a landslide from an upstream mountain slope that caused the flow to stop, allowing the Israelites downstream to cross safely.

Notice the location where the waters were stopped up — “Adam.” Naturally, one remembers from this that the curse imposed on mankind came originally from the transgression of Adam, and when the blood of redemption is applied at the outset of the Kingdom, the curse imposed on mankind will be lifted.

When the curse is removed, the first ones on earth returned from the dead will evidently be the Ancient Worthies. These will return to Israel — at least some of them — at the time Israel finds itself in deep peril from the final onslaught of nations against them. Micah 5:5 is often mentioned relative to this. “When the Assyrian [enemy of Israel] shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal [margin, princes of] men.”

The term shepherds here is an idiom for kings, for as a shepherd rules his flock, so a king rules his people. These kings are seven in number, perhaps to associate them with the church developed in the seven stages of the Gospel Age. The eight princes represent the Ancient Worthies, those who will be made “princes in all the earth” (Psalms 45:16). Perhaps they number eight because they appear at the outset of the Kingdom, following the seven stages of the church.

Evidently the Ancient Worthies will direct the attention of Israel to Jesus as their Messiah, when Israel is delivered from their enemies at the opening of the age. For Zechariah 12:9,10, speaking of the same time, shows that as a consequence of God delivering Israel, they will then begin to recognize their true Messiah, Jesus. “I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced” (ASV).

Thus, the lifting of the curse imposed on Adam (the drying of the Jordan), and the return of the Ancient Worthies to advise Israel, are connected to the time that Israel begins to recognize Messiah. Israel crossed the Jordan on Nisan 10, the same day under the Law that Israel was to identify their Passover lamb, which represents Christ Jesus.

There is yet another connection. The Jordan waters were stopped at a place named Adam, in the region of Zaretan. The meaning of Zaretan is “pierced,”¹ connecting with Zechariah 12:10, when Israel looks “unto me whom they have pierced.” When Israel looks unto Jesus, who died on the cross, this is connected in Joshua to crossing the Jordan on Nisan 10.

(1) Zaretan is Strong’s 6891, which Strong links to 6868, “from an unused root meaning to pierce.”

This will be the beginning of Israel’s national repentance. Zechariah 12:10-14 expresses the depth of this repentance. After 2000 years of failing to appreciate their antitypical Passover lamb, their remorse will be profound. Specially as Jesus is the one who intervenes to save Israel from their crisis. This will necessarily involve some time and a deep restructuring of Israel’s faith. In Joshua 5:2-6, this extensive national repentance is symbolized by the men of Israel becoming circumcised, a practice they had not observed during the previous 40 years. As Jeremiah 4:4 advises, “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem.”

Thereafter, on the 14th day of the month, the Israelites under Joshua entered fully into the Passover observance. “The children of Israel … kept the Passover on the fourteenth day of the month at even” (Joshua 5:10).

Six Months Later

In the symbols and pictures of the Law, spring often pertains to the Gospel Age, and autumn sometimes pertains to the Millennial Age. In the spring of the year, Passover season began with Nisan 10, the lambs were offered on Nisan 14, and a seven day feast of unleavened bread proceeded from days 15 through 21.

Those seven days represent the Gospel Age, and our effort to put away sin, leaven, as much as possible. In the autumn of the year also there was a special occasion on the 10th day, in this case Tishri 10. That was the Day of Atonement, which to this day remains the most sacred time on the Jewish Calendar. On the Day of Atonement there were two offerings for sin, a bullock for the priests, and a goat for the people. However, the main focus was on securing atonement for all of Israel.² In this case there was no offering on Tishri 14, but there was a seven-day feast of tabernacles from Tishri 15 through 21, concluded with a special day on day 22. The seven-day feast of tabernacles applies to the kingdom time for mankind (Zechariah 14:16).

(2) Thus, in Ezekiel 40:1, which begins nine chapters about the Millennial Kingdom, the date of the prophecy was on day 10 of the month opening the new year, that is, Tishri 10, the Day of Atonement.

Perhaps in both cases the special day 10, ten being an earthly number, is to remind us that Jesus came to redeem mankind. Redemption is applied first for the those called from mankind to be heirs with Christ of heavenly glory, during the Gospel Age. Thereafter, in the Kingdom, redemption will be applied to the remainder of mankind, called to everlasting life, and blessing on earth.