A Lamb Without Blemish

“Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats” (Exodus 12:5).

— David Rice

Nine plagues had passed upon Egypt, the ninth being a plague of darkness, “even darkness which may be felt.” “Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days” (Exodus 10:21, 22). Pharaoh was distressed. He offered to let Israel depart, but without their flocks or herds. This was not agreeable with Moses, for they needed “sacrifices and burnt offerings, that we may sacrifice unto the LORD our God” (Exodus 10:25).

The discussion broke down. Pharaoh threatened to take the life of Moses if he appeared again (verse 28). One more plague would come, the death of the firstborn, whereupon Pharaoh would direct the Israelites to leave in haste.

That last plague would come “about midnight” (Exodus 11:4), and it would occur as the Israelites were observing Passover, with their Passover lambs, representing Christ who provides redemption for us. The firstborn of Israel gathered in their homes, with all of Israel, passing through the entrance applied with the Passover blood. These Israelite firstborn survived the night, avoiding the plague of death, for “when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt” (Exodus 12:13). For us, this pictures how the “Church of the firstborn” are covered by the blood of Christ (Hebrews 12:23).

Exodus 12, Verses 1, 2

The twelfth chapter of Exodus begins with directions from God “unto Moses and Aaron in the land of Egypt,” giving specifics about the Passover observance. Evidently an angel spoke to this pair verbally, and the lengthy specifics are recorded in verses 2-27. The close of verse 27 says, “And the people bowed the head and worshipped.” This seems to mean that Moses and Aaron repeated to the Israelites what they received from an angel. The people were moved with reverence, knowing that their deliverance from Egypt was near. They had cause to believe all that they heard would happen, for Israel had witnessed nine miraculous plagues already upon the Egyptians.

“And the LORD spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: It shall be the first month of the year to you.” To this day, the months of the Jewish calendar number from spring to spring, Nisan to Nisan. At the time of the Exodus the month was named Abib (Exodus 13:4), meaning green shoots, appropriate to the spring. The name Nisan would come centuries later, while Israel was captive to Babylon, where the corresponding Babylonian month was named Nisanu.

Evidently this was a change for Israel, for Exodus 23:16 speaks of the autumn, the time of the feast of ingathering, as “the end of the year,” reflecting the common practice at the time. However, following the instructions of God, Israel began numbering their years from spring to spring — Abib to Abib. This is supported by the fact that the passing of Aaron is recorded as in year 40 of the wilderness wanderings, month 5 — yet when Moses later addressed the Israelites in month 11, the year number was still 40 (Numbers 33:38, Deuteronomy 1:3). The year number did not change between month 5 and month 11, making it apparent that year numbers changed with month.

This is consistent also with Exodus 40:17, “It came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.” Later, some time after Israel entered Canaan and settled in the land, they would again number years from autumn to autumn. This practice continues today, for numbered years in the current Jewish calendar also count from Tishri to Tishri. It is also expressed in the book of Ezekiel. When month 1 is intended it is specified numerically (Ezekiel 29:17, 30:20), but when month 7 is intended, it is termed “the beginning of the year” (Ezekiel 40:1).

Exodus 12, Verses 3-5

Exodus 12:3 specifies that every house is to take a lamb on the 10th day (of Abib, or Nisan). Technically verse 5 allows for it to be either a lamb of the sheep, or a kid of the goats (verse 5), but we do not recall any examples mentioned where a goat was used. It seems that custom and culture deeply accentuated the choice of a lamb.

“If the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls” (verse 4). This suggests that the Israelites were to plan as nearly as feasible, for the entire lamb to be used — though verse 10 does allow that if any does remain to the morning, it should be consumed with fire. This stipulation, that the lamb should be all consumed, perhaps reflects in symbol that the value of Jesus’ ransom sacrifice is fully used in atoning for the sin of mankind.

Verse 3 says, “In the tenth day of this month” each household was to select their lamb. An immediate consequence of this may have been a family’s endearing feeling for the tender lamb chosen, just as we feel an endearing appreciation of Jesus, the “Lamb slain from the foundation of the world” (Revelation 13:8).

In Jesus’ day, he would die on Friday, Nisan 14, when the Passover lambs were slain in the temple. The Israelites would eat the lamb that night, which turned into Nisan 15, and to this day “Passover” is noted as Nisan 15 on the Jewish calendar. In John 12:1, Jesus journeyed to Bethany where he was received by Mary, Martha, and Lazarus, the one whom Jesus had raised from the dead some months earlier. This is described as “six days before the passover,” thus Nisan 9, six days before Nisan 15. That night, at the evening supper, would have turned into Nisan 10. That was the evening that Mary anointed Jesus with the costly “pound of ointment of spikenard, very costly” — valued at 300 pence (John 12:3, 5).

When Judas complained of the expense, Jesus replied, “Let her alone: against the day of my burying hath she kept this” (John 12:7). Thus, Jesus was anointed for his death on the 10th of Nisan, in this respect marked, or identified, as the Passover lamb. The following morning, still on the 10th of Nisan, received with remarkable enthusiasm by the crowd, 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). This was the day he was identified as the Passover lamb. As Nisan 10 was four days before the lamb was sacrificed, perhaps there is a wider meaning here, that Jesus was selected from the beginning of man’s experience — roughly 4000 years before Calvary — to be our redeemer.

Exodus 12, Verses 6-7

“Ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening” (verse 6). The number 14 is double seven, suggesting that the sacrifice of Jesus is applied during two ages of redemption, the present Gospel Age for the church, and the approaching Kingdom for the remainder of mankind. Both of these ages are represented by a feast of seven days — the feast of unleavened bread, and the feast of tabernacles — thus both ages of redemption together are represented by the cumulative 14 days.

In addition, on each of the seven days of the first feast, seven lambs were to be offered (Numbers 28:19, 24). On each of the seven days of the second feast, 14 lambs were to be offered (Numbers 29:13, 17, 20, 23, 26, 29, 32). Day 14, and year 14, are also mentioned respecting the introduction of the Kingdom in two later scriptures (Acts 27:27, Ezekiel 40:1).

“They shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it” (verse 7). By this means, each individual who entered the house that evening, to partake of the lamb, had come “under the blood.” Only the firstborn were in jeopardy that evening, but all in the house had respect for the Passover blood. The firstborn represent the Church, who are in jeopardy of losing their heavenly life if they do not remain under the coverage of Jesus’ sacrifice. But in addition to these, as illustrated on the Chart of the Ages, by pyramid p, there are many other Christians who have sincere faith in our redeemer, giving them also a justified standing before God.

Exodus 12:8-11

“They shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it” (verse 8). The Passover lamb represents Jesus. The other accoutrements to the feast represent things relevant to those partaking, after the lamb has been offered. Spiritually, this pertains to people of faith in the Gospel Age, who partake by faith of the merits of the life Jesus gave.

For example, the bitter herbs represent the difficult experiences of the church, as they partake of the lamb. Jesus of course also had bitter experiences, more bitter than we. But those eating the lamb represent ones who are receiving the benefit of Jesus, following his passing. The bitter herbs represent the experiences of life that accompany our partaking of the lamb.

The unleavened bread likewise represents our desire to be unleavened to the extent of our ability. “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1 Corinthians 5:7, 8).

The lamb itself was roasted with fire, representing the means by which the offering of Jesus became accessible for to us — namely by the fiery experiences of Jesus. As we partake of his offering, let us remember the ordeals that accompanied his offering, so as to appreciate it more.

“Let nothing of it remain” (verse 10) — the whole of his sacrifice is necessary for us.

“Eat it with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste” (verse 11). We are prepared to leave this home, and proceed to our home above. Things relative to those eating the lamb symbolize things relative to Gospel Age believers as they appropriate the benefits of Jesus’ sacrifice.

“It is the LORD’s passover” (close of verse 11). The reason for this term is expressed in verse 27. “It is the sacrifice of the LORD’s passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians and delivered our houses.” The next morning Israel passed out of Egypt. Days later they passed over the Red Sea. But neither of these experiences are described by the term Passover. This term describes the angel of God passing over those who expressed faith in God — and in the Gospel Age, those who express faith in Christ.

Other Verses

“Ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance forever” (Exodus 12:17). The day intended is Nisan 15, identified by number in Leviticus 23:6, “On the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.” On the morning of day 15 the Israelites were assembled and departed.

In Exodus 12:18, this day 15 is described as “the fourteenth day of the month at even … until the one and twentieth day of the month at even.” Even is the close of the day. Thus day 14 at even is both the close of day 14, and the opening of day 15. The seven days of unleavened bread thus run from Nisan 15 through 21, inclusive.

In Exodus 12:29, “It came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.” This was the final plague, which connects also to the final plague of Revelation 16. This will be a challenging time for the world, a midnight occasion, when the power of this world will be overruled and the kingdom of God established at Israel.

A recent convention speaker noted that Revelation 16:16, speaking of the closing experience of this age, mentions a name “called in the Hebrew tongue Armageddon,” suggesting that perhaps noting that it is a Hebrew word connects with God’s deliverance of the Hebrew people. This connects “Armageddon” to God’s deliverance of Israel closing this age, and introducing the next. It is an interesting option.

Summary

The many specifics given in Exodus 12 seem to have meaning to the picture of Jesus, our Passover lamb, and our partaking of the blessings accruing from his sacrifice. The choice of the lamb on day 10, its offering on day 14, and the roasting with fire, connect with the experiences of our Lord Jesus.

Feasting on the lamb, with all the specifics respecting it, apply to those who by faith appreciate, respect, and participate in the sacrifice of Christ. All of the partaking Israelites represent Christians of faith who appreciate what Jesus provided for us. The firstborn are a special portion of these, the “Church of the firstborn, which are written in heaven” (Hebrews 12:23).

The ransom given by Christ applies to both ages of redemption, covering Christians of faith in the present, and all of redeemed mankind in the Kingdom.