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Exegetical and Hermeneutical Commentary of Hebrews 11:28

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Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

28. Through faith ] Rather, “by faith,” as before.

he kept the passover ] Lit. “he hath made,” or “instituted.” Another of the author’s characteristic tenses (see Heb 11:17).

and the sprinkling of blood ] Exo 12:21-23. The “faith” consisted primarily in believing the promises and obeying the command of God, and secondarily, we may believe, in regarding the sprinkled blood as in some way typical of a better propitiation (Rom 3:25). The word for sprinkling is not rantismos, as in Heb 12:24, but , which is found here only (“effusion”), but is derived from the verb used in Lev 1:5 (LXX.).

he that destroyed ] The term is derived from the LXX. The Hebrew (Exo 12:23) has mashchth “destruction.” Comp. 1Ch 21:15 ; 2Ch 32:21; 1Co 10:10; Sir 48:21 .

Fuente: The Cambridge Bible for Schools and Colleges

Through faith he kept the passover – Greek, he made – pepoieke – the passover, which means more, it seems to me, than that he merely kept or celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is reference to the special agency, and the special faith which he had in its institution. The faith in the case was confidence that this would be the means of preserving the first-born of the Israelites, when the angel should destroy the first-born of the Egyptians, and also that it would be celebrated as a perpetual memorial of this great deliverance. On the passover, see the notes on Mat 26:2.

And the sprinkling of blood – The blood of the paschal lamb on the lintels and door-posts of the houses; Exo 12:22.

Lest he that destroyed the first-born should touch them – The first-born of the Egyptians; Exo 12:23. The apostle has thus enumerated some of the things which illustrated the faith of Moses. The strength of his faith may be seen by a reference to some of the circumstances which characterized it.

(1) It was such confidence in God as to lead him to forsake the most flattering prospects of worldly enjoyment. I see no evidence, indeed, that he was the heir to the throne; but he was evidently heir to great wealth; he was encompassed with all the means of worldly pleasure; he had every opportunity for a life of literary and scientific pursuits; he was eligible to high and important trusts; he had a rank and station which would be regarded as one of the most honored and enviable on earth. None of those who are mentioned before in this chapter were required to make just such sacrifices as this. Neither Abel, nor Noah, nor Enoch, was called to forsake so brilliant worldly prospects; and though Abraham was called to a higher act of faith when commanded to give up his beloved son, yet there were some circumstances of trial in the case of Moses illustrating the nature of faith which did not exist in the case of Abraham. Moses, in the maturity of life, and with everything around him that is usually regarded by people as objects of ambition, was ready to forego it all. So wherever true faith exists, there is a readiness to abandon the hope of gain, and brilliant prospects of distinction, and fascinating pleasures, in obedience to the command of God.

(2) Moses entered on an undertaking wholly beyond the power of man to accomplish, and against every human probability of success. It was no less than that of restoring to freedom two millions of down-trodden, oppressed, and dispirited. slaves, and conducting aged and feeble men, tender females, helpless children, with numerous flocks and herds, across barren wastes to a distant land. He undertook this against the power of probably the most mighty monarch of his time; from the midst of a warlike nation; and when the whole nation would be kindled into rage at the loss of so many slaves, and when he might expect that all the power of their wrath would descend on him and his undisciplined and feeble hosts. He did this when he had no wealth that he could employ to furnish provisions or the means of defense; no armies at his command to encircle his people on their march; and even no influence among the people himself, and with every probability that they would disregard him; compare Exo 3:11; Exo 4:1. He did this when the whole Hebrew people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when there was nothing human whatever on which the mind could fix as a basis of calculation of success. If there ever was any undertaking commenced opposed to every human probability of success, it was that of delivering the Hebrew people and conducting them to the promised land. To human view it was quite as hopeless and impracticable as it would be now for a stranger from Africa, claiming to be a native prince there, and to have a commission from God to liberate the two and a half millions of slaves in the U. States and conduct them to the land of their fathers. In all the difficulties and discouragements of the undertaking of Moses, therefore, his only hope of success must have arisen from his confidence in God.

(3) It was an undertaking where there were many certain trials before him. The people whom he sought to deliver were poor and oppressed. An attempt to rescue them would bring down the wrath of the mighty monarch under whom they were. They were a people unaccustomed to self-government, and as the result proved, prone to ingratitude and rebellion. The journey before him lay through a dreary waste, where there was every prospect that there would be a want of food and water, and where he might expect to meet with formidable enemies. In all these things his only hope must have been in God. It was he only who could deliver them from the grasp of the tyrant; who could conduct them through the wilderness, who could provide for their wants in the desert; and who could defend a vast multitude of women and children from the enemies which they would be likely to encounter.

(4) There was nothing in this to gratify ambition, or to promise an earthly reward. All these prospects he gave up when he left the court of Pharaoh. To be the leader of a company of emancipated slaves through a pathless desert to a distant land, had nothing in itself that could gratify the ambition of one who had been bred at the most magnificent court on earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The result showed that Moses never designed to be himself the king of the people whom he led forth, and that he had no intention of aggrandizing his own family in the case.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:28

Kept the Passover

Faith and Mystery:

There is scarcely one revelation of God in the Bible which does not involve mystery–which does not try, therefore, severely try, the submissiveness of our faith.

Notoriously is this the case with that revelation which was typified by the Passover. What connection, man asks, can be conceived of, between the Saviours crucifixion and the absolution of the sinner? What link of intelligible union can exist between the shedding of the life-blood of the Holy and sinless One, and the remission of the long and deep debt of the worlds, or of so much as one mans, transgressions? And a thousand suppositions have been hazarded by human speculation, of which the aim and object is to lighten the weight of this doctrine–to make it less of a submission to receive it, by taking out of it the unexpectedness and the peculiarity. Thus we seek to make fewer and to make easier the submissions of faith–not by assuring ourselves more thoroughly of the Divinity of Him who speaks with us–not by a more implicit reliance upon the wisdom, truth, and love of Him who thus, and not otherwise, sends us salvation–but, by offering modifications which may palliate and dilute the difficulty, and in the same degree take from the revelation itself its very salt and life and virtue. There is something of the same trial in every ordinance of worship. What real connection can be dreamed of, we might ask, between the kneeling, elsewhere or here, on a little spot of earth, to think a few thoughts, to speak a few words, alone by myself, or in the congregation–and the influx of grace, or the supply of strength, or the ministry of consolation–not to mention any special outward or bodily relief–which those thoughts have desired, or which those words have asked, of an invisible God in a far-off heaven? The only answer is that which satisfied the man of faith here commemorated–faith, assured of the command, argues not, nor gainsays, Hath He said, and shall He not do it? is a self-answering question, when God is the subject. By faith he kept the Passover and the sprinkling of blood, and the destroyer passed over the houses upon which the sign of faith was. (Dean Vaughan.)

Faith in observance of ordinances:

By Moses example we are encouraged

1. To obedience in the right use of Gods signs.

2. To confidence that Gods ends shall be obtained in the use of those instituted signs, and that the ordinances shall be effectual unto the ends for which God hath appointed them. Therefore waiving all other points, I shall insist upon this one alone. Doct.: That rightly to celebrate the sacrament of the Lords supper, there is great need of the vigorous and lively work and exercise of faith. First, in general, whoever would have any commerce with God must have some faith. He must believe steadfastly those two primitive and supreme truths, Gods being and bounty, His essence and His providence; that there is a God, and that it is not in vain to serve God. Secondly, as this faith is necessary to religion in general, and all that respect we show to God, so all the duties of worship must be gone about in faith and obedience, otherwise they are not acceptable to God, for God accepts of nothing but what He hath appointed and instituted. Thirdly, there are special reasons why the work and exercise of faith is required in the use of these sacramental signs. I have hitherto showed you the necessity and use of faith to all acts of religion in the general, now I shall show it more particularly as to sacraments. There is faith in prayer, and faith in the Word, but especially in the use of the sacraments; and here they have a fourfold use.

1. To interpret the signs according to the use and end for which they were appointed, and to discern the mysteries represented thereby, namely, that God doth as effectually give Christ to the soul as He doth give bread and wine to the body; or, to use the apostles phrase, to help us to discern the Lords body, that the eye may affect the heart (1Co 11:25). It is such a discerning as stirs up suitable affections, a holy joy, and a delightful converse with Him. It is such a discerning as is not opposite to ignorance, but to irreverence and slightness; when a man doth not consider what he is about, he hath no true sight and sense of Christ in the duty.

2. Faith is necessary, that we may not be offended at the mean and despicable appearance in the sacraments. Here are excellent mysteries, veiled under the simplicity of a few outward rites that make no fair show in the flesh.

3. The nature of these signs is to excite and confirm faith. There are three uses of signs–to represent., to put in remembrance, and to confirm; and so signs are either significative, commemorative, or confirming and assuring. Now, since there are several sorts of signs, unto which of these shall we refer the sacraments? That must be determined by Gods institution; for mark, the sacraments are not natural signs, as smoke is a sign of fire, but instituted signs; bread doth not naturally signify the body of Christ, or wine the blood of Christ, but only by institution. Now, in all instituted signs we must look to the author and the end. Instituted signs in religion can have no author but God, therefore no creature can institute a sacrament, because they cannot give the grace that is signified thereby, nor bind God to give that grace by a sign of their own devising. But now to what end hath God instituted these signs? whether to signify or to admonish, or to certify and assure? I answer, In some sense for all these ends, but chiefly the latter.

4. There is this peculiar to sacraments above other duties, that they imply a closer application.

First, What to do before the supper.

1. Before we come to remember Christ, we must first consider ourselves, and reflect upon our own state.

2. For the manner in which you ought to come.

(1) Come judging and condemning yourselves, and humbled under the sense of your own vileness and unworthiness, that Jesus Christ may be more sweet to you.

(2) They must come with hunger and thirst after sacramental benefits, the comforts and saving graces of the Spirit, God invites such, whatever discouragements they have upon them (Isa 55:1).

(3) They are to bewail their unbelief, and to make what application of Christ they can; when they cannot apply Christ to themselves, they must apply themselves to Christ. They must go to Christ with that faith they have, and say (Mar 9:24).

(4) Renew thy consecration, and consent to surrender and give up thyself to the tuition and service of Christ; for the more we mind our duty the more ready is God to prepare our comfort for us. Secondly, What we are to do in the supper of the Lord. Oh, look that you excite and stir up faith! It is not enough to have it, but it must be exercised; ay, and that in a lively and vigorous manner (Son 1:12). There is a twofold faith to be exercised–a faith that respects the whole duty, and a faith that is more specially terminated on the person of Christ. Thirdly, What we are to do after the Lords Supper. Examine what exercise and increase of faith there hath been. Have I acted faith in this duty? How shall I know it? If you have in the acting of faith been waiting upon God for the blessings of the institution, the effects will show it.

The effects are these

1. It will stir up joy and thankfulness; you will find it will increase both Act 8:39).

2. It will produce a longing to meet with God another time, that we may be thus kindly refreshed, and have another good meal from God, and be feasted in His house (Psa 63:2).

3. There will be resolution to serve the Lord the more faithfully, and walk with Him in all the ways of holiness. You have been with God, and you go aside and say (Psa 116:12-14).

4. For the present the heart should be more warm and serious, and all those things omitted, for a time at least, which rather savour of the flesh than of the spirit, which, though they do not directly belong to the flesh, yet they border on it. And those things will be omitted which do not well agree with the lively sense and fervour of godliness, which should be stirred up in us in an action so important. (T. Manton, D. D.)

Faith securing deliverance from the destroyer

I. THE HISTORICAL FACTS CONNECTED WITH THE PASSOVER.

1. The hopeless bondage of the people (Exo 10:28).

2. The Divine method of deliverance.

3. This method a singular type of Christian redempiion.

II. THE FAITH BY WHICH MOSES KEPT THE PASSOVER.

1. Faith was manifested in believing that the judgment was about to come.

2. Faith was manifested in expecting deliverance through the simple means God appointed.

3. Faith was manifested in the assurance that this would be the means of their deliverance from Egypt.

III. THE CORRESPONDENCE BETWEEN THIS FAITH AND THAT NECESSARY FOR SPIRITUAL REDEMPTION.

1. The requirements of faith in each case are similar.

2. The ground of faith in each case is the Word of God.

3. The difficulty of faith in each case is the mystery of the method.

4. The result of faith in each case is a new and blessed life. (C. New.)

The best security against the day of wrath

I. SHOW WHAT IS THAT BELIEVING. MANAGEMENT OF THE SACRAMENT OF CHRISTS BODY AND BLOOD, WHICH IS THE BEST SECURITY FOR A SINNER AGAINST THE DAY OF WRATH. We will be helped to a view of this by considering the ordinance pointed at in the text.

1. The Christian and communicant that would manage this ordinance so as he may be secured against the day of wrath, must have his bunch of hyssop ready; that is, he must have faith, by which alone that blood can be sprinkled on the soul.

2. He must believe his own desert of wrath, that he himself deserves to fall amongst them that fall.

3. He must, with an eye of faith, discern the sacrifice and the virtue of it, seeing that in the ordinance which a carnal eye cannot. And here faith will say two things

(1) Faith will look in through the ordinance, and seeing Christ in it, will say, There is a hiding-place from wrath (Joh 1:29).

(2) Faith will look more narrowly yet, even through the hiding-place itself; and where the fearful unbeliever sees many faults the believer will see none, but say, He is able to save them to the uttermost, that come unto God by Him, seeing He ever liveth to make intercession for them (Heb 7:25). In a word, he will believe

(a) That Christ is the appointed: Refuge against wrath; and

(b) That He is a safe Refuge, and that there is no other.

4. He must dip his bunch of hyssop in the bason where the blood of the Lamb is. Christ is our Paschal Lamb (1Co 5:7); the covenant is the bason wherein the blood of the Lamb is poured (Heb 13:20), and the cup the New Testament. The believing communicant will lay hold on the covenant made by sacrifice, that he may be safe in the day of wrath (Psa 1:3-5).

5. He must sprinkle this blood, make an effusion of it; apply it by faith, and receive the atonement.

6. He must sprinkle it on the lintel and side-posts, only not on the threshold. Look with an eye of faith on it as precious blood, and sprinkle it over your whole man, above you, on every side; only not under your feet. Despise it not (Heb 10:29).

7. He must not sprinkle it only on the back of the door, but on the outside, the lintel and side-posts, that the angel may see it. The Lord is coming to call the land to a sad account, and to examine every one. On with your mark this day, on your foreheads.

8. He must feed on the body and blood of Christ.

(1) On a whole Christ–Christ in all His offices.

(2) With the bitter herbs of repentance and sorrow for sin.

(3) Ye must eat in a departing posture; turning your backs on the world and your lusts, and setting your face stedfastly to Immanuels land.

II. SHOW WHAT SECURITY THIS WILL BE AGAINST THE DAY OF WRATH.

1. Thus ye will be secured from eternal wrath.

2. In a day of wrath upon the land; though the storm blow never so hard, ye shall have a manifold security. Though ye must not promise yourselves security from trouble, yet

(1)Ye shall be kept from mixing with the generation under Gods wrath. Build ye the partition-wall, and God will build the protection-wall (Psa 12:7).

(2) It may be ye shall be hid in the day of the Lords anger (Zep 2:3).

(3) Ye shall not be straitened for provision, though it be a scarce Psa 142:5).

(4) Though the weight of common calamity should bruise you, yea, and crush you, there shall no evil touch you (Job 5:19).

(a) No evil that is an only evil; mercy shall always be predominant in thy cup.

(b) The evil shall be taken out of the evils that come on thee.

(c) The evils that may come on thee shall be turned to good Rom 8:28).

III. COMFIRM THE DOCTRINE.

1. He that thus manageth this ordinance, unites with Christ, the Peace-maker. Christ is his; his security is in Him, for Christ is in him Gal 4:19), He cannot die. His blood is sprinkled on His people, and that marks them for the Lord.

2. He gets all this sealed under the broad seal of Heaven in this ordinance. Herein the covenant of peace between God and sinners is sealed in both hands; and all these, and much more, are promises and articles of the covenant. And what greater security can ye imagine in this world?

IV. THE APPLICATION.

Use 1. For information.

(1) The slighters of this ordinance are great fools and despisers of their own mercy.

(2) The mismanagers of this ordinance are great fools, who sit down at the Lords table but communicate not believingly. They do the outward work, but it is not in faith; they bring no faith, no discerning, &c.; and so instead of securing themselves against the day of wrath, do mark themselves out for wrath.

Use 2. Of exhortation.

(1) Ye that are not communicants, ye are in hazard of the day of wrath as well as others, though ye sit not at the table. Will ye by faith embrace the sacrifice exhibited there; receive and sprinkle the blood, the covenant sealed there.

(2) Communicants, manage this work so as ye may be secured against the day of wrath. All of you, flee into Christ Jesus as the city of refuge; and make sure work, and lay down your measures for time and for eternity.

(a) Let not the thoughts of wrath prevail to darken your view of the love of Christ in the gospel and in this ordinance. Particularly assure yourselves if ye be willing to be the Lords, and take Him for your God, the white side of the cloud is to you; and that though God were to destroy the whole land from off the face of the earth, if there were but one soul who would take shelter in the covenant of peace, he should be welcome.

(b) As ye give yourselves to the Lord, so give your families too. Take all yours that way, and lay them over on Him, and leave them with Him for the evil day.

(c) Let it be your main concern to get strength to be carried cleanly through; that ye be not led away with the sins and snares of the evil time, and so fall from your stedfastness.

(d) Be not peremptory and particular as to what otherwise may be your portion of common calamity; but leave that on the Lord. (T. Boston, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 28. He kept the passover] God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Ex 12. One of the Itala adds here, Fide praedaverunt AEgyptios exeuntes. “By faith, when they went out, they spoiled the Egyptians.” This is any thing but genuine.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Through faith he kept the Passover, and the sprinkling of blood: this Divine faith influenced him in all his work about Gods ordinances, receiving the law about them from Gods mouth, and obeying it. By it he made the Passover, i.e. as Gods instrument, he instituted it, and put it into being, Exo 12:21; he celebrated and solemnly managed in each particular, and finished it, reaching the end of it according to Gods law in that behalf, 1Co 5:7. Here he saw Christ, and testified of him, the true paschal Lamb of God; by whom Gods wrath passed over the children of Israel, when it rested upon the Egyptians, Exo 12:21, &c.

By faith he took a bunch of hyssop, and dipped it in the blood of the paschal lamb, and struck the lintel and two side posts of the doors with the blood, Exo 12:22. He used it as a signal of Gods sparing Israel, and passing over their houses by his angel, Heb 12:23; and he saw in it the true blood of sprinkling, of Christ our Passover, which saveth souls from the destroyer, Joh 5:46, and brings them out of the Egypt of this world into the heavenly Canaan.

Lest he that destroyed the first-born should touch them: the end of both these was, that the destroying angel, who slew the first-born of the Egyptians, might not touch an Israelite, Exo 12:29,30. Under all this, faith evidenced to Moses Gods faithfulness in his promise, it ordered all his duty, and it realized to their hope in that time of danger, that God would save them, who were under that blood, working the assurance of it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

28. keptGreek, “hathkept,” the Passover being, in Paul’s day, still observed. Hisfaith here was his belief in the invisible God’s promise thatthe destroying angel should pass over, and not touchthe inmates of the blood-sprinkled houses (Ex12:23). “He acquiesced in the bare word of God where thething itself was not apparent” [CALVIN].

the first-bornGreekneuter; both of man and beast.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Through faith he kept the passover,…. Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; [See comments on 1Co 5:7]. The Syriac version reads, “through faith they kept the passover”; that is, the Israelites:

and the sprinkling of blood; of the paschal lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it:

lest he that destroyed the firstborn should touch them; for the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.

Fuente: John Gill’s Exposition of the Entire Bible

He kept (). Perfect active indicative of , to make, “he has made,” emphasizing the permanent nature of the feast.

The sprinkling of the blood ( ). Rather, “the pouring of the blood” ( from , to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exod 12:7; Exod 12:22 but in the LXX is the usual term for the act (Exod 24:6; Exod 29:16; Lev 1:5; Lev 1:11; Deut 16:6).

That the destroyer of the first-born should not touch them ( ). Negative final clause with and the second aorist active subjunctive of , old verb to touch with genitive, in the N.T. only here, Heb 12:20; Col 2:21. The articular participle is from Ex 11:23. For see Luke 2:7; Exod 12:29.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Through faith he kept the passover,” (pistei pepoieken to pascha) “By faith he (has) made. the passover,” observed the commemorative passover, saw that Israel kept it annually, in obedience to the command of the Lord, even thru the wilderness journey, .

2) “And the sprinkling of blood,” (kai ten proschusin tou haimatos) “And by faith he (has) made the affusion (sprinkling) of the (ceremonial) blood,” above the door posts and lintels, symbolizing the substitutionary bloodshed of Jesus Christ, our passover who protects us from the wrath of our sins, Exo 12:7; Exo 12:22; Rom 3:25.

3) “Lest he that destroyed the firstborn,” (hina me ho olethreuon ta protoka) “in order that the one who destroyed the firstborn ones,” of men, herd, and flocks where and when the first passover was not observed, down in Egypt by the Egyptians, Exo 12:12; Exo 12:25.

4) “Should touch them,” (thigmi auton) “Might (me) not touch them,” to avoid death punishment against them for their disobedience, such as came on the disobedient that first passover night down in Egypt, Exo 12:29-30. Apart from the shedding of blood for sins there is no safety from the wrath of God, Heb 9:22; Rom 3:24-25; 1Pe 1:18-19.

Fuente: Garner-Howes Baptist Commentary

28. Through faith he kept the Passover, etc. This ought to have availed much to commend faith to the Jews; for they held this first sacrifice of the Passover in the highest esteem. But, he says, that it was kept by faith, not because the Paschal lamb was a type of Christ, but because its benefit did not appear, when he sprinkled the doorposts with blood: when therefore the effect was yet hid, it was necessarily looked for by faith. Nay, it might have seemed strange, that Moses should set a few drops of blood, as a remedy, in opposition to God’s vengeance; but being satisfied with God’s word alone, that the people would be exempt from the scourge that was coming on the Egyptians, he did not hesitate. Hence the Apostle justly commends his faith in this respect.

They who explain that the Passover was by faith celebrated by Moses, because he had respect to Christ, say indeed what is true; but the Apostle here records simply his faith, because he acquiesced in God’s word alone, when the effect did not appear: therefore out of place here are philosophical refinements. And the reason why he mentions Moses alone, as celebrating the Passover, seems to be this, that God through him instituted the Passover. (233)

(233) Some render the words, “by faith he instituted the Passover.” The verb is properly to make, but like עשה in Hebrew, it is used in a variety of senses. Doddridge has “celebrated;” Macknight, “appointed;” and Stuart, “observed.” To make the Passover is, no doubt, to keep or observe it; for such is the meaning of the phrase, as it appears from Num 9:10. The word πάσχα is doubtless a Syriac term, and derived originally from the Hebrew פסה which means to pass over; though several of the Greek fathers derived it from πάσχειν, to suffer. It sometimes means the paschal feast, Luk 22:11, and sometimes the paschal Lamb, Mar 14:12; 1Co 5:7 — Ed

Fuente: Calvin’s Complete Commentary

Israelitish nation: faith in Gods promises of the coming Messiah. Heb. 11:28-40.

Text

Heb. 11:28-40

Heb. 11:28 By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.

Heb. 11:29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were swallowed up. Heb. 11:30 By faith the walls of Jericho fell down, after they had been compassed about for seven days. Heb. 11:31 By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.

Heb. 11:32 And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets: Heb. 11:33 who through faith subdued kingdoms; wrought righteousness, obtained promises, stopped the mouths of lions, Heb. 11:34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens.

Heb. 11:35 Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection: Heb. 11:36 and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: Heb. 11:37 they were stoned, they were sawn asunder, they were tempted, they were slain with the sword; they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated Heb. 11:38 (of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth. Heb. 11:39 And these all, having had witness borne to them through their faith, received not the promise, Heb. 11:40 God having provided some better thing concerning us, that apart from us they should not be made perfect.

Paraphrase

Heb. 11:28 By faith in the promise of God, that the first-born of the Egyptians should be destroyed, but those of the Israelites spared, Moses appointed the passover, and the dashing of the blood of the paschal lamb on the door-posts of the Israelites, Exo. 7:7. that the angel who destroyed the first-born of the Egyptians might not touch theirs.

Heb. 11:29 And although the Israelites were terrified by the pursuit of the Egyptians, and spake against Moses before they came to the sea, (Exo. 14:10), yet on his exhortation they went forward and when the waters of the sea were miraculously divided, by faith they passed through the Red Sea as by dry land, which the Egyptians essaying to do were drowned.

Heb. 11:30 By faith in Gods promise, the walls of Jericho fell down agreeably to that promise, after having been encompassed seven days by the Israelites in obedience to Gods command.

Heb. 11:31 By faith in the true God, of Whose miracles she had heard, (Jos. 2:10), Rahab the harlot was not destroyed at the sacking of Jericho, with the unbelieving inhabitants, having entertained and concealed the spies in a friendly manner.

Heb. 11:32 And what need is there to produce more examples of the power and efficacy of faith? for the time would fail me to speak of the great actions performed by Joshua and those who came after him, namely Gideon, and Barak, and Samson, and Jephthah, and David also, and Samuel, and the prophets Elijah, Elisha, Daniel, and the rest;

Heb. 11:33 Who, firmly believing that God would maintain the Israelites in the possession of Canaan, subdued the neighboring idolatrous kingdoms, performed the righteous actions commanded them by God, and in reward, obtained promises, and stopped the mouths of lions.

Heb. 11:34 Were unhurt by the strongest fire,he means Shadrach and his companions, whose faith is recorded Dan. 3:17;escaped the edges of the sword;Moses escaped the sword of Pharaoh, Exo. 18:4. Elijah that of Jezebel, and David that of Saul;waxed strong from sickness, as did Hezekiah, Isa. 38:17;became valiant in battle, and overturned the camps of the enemies;Gideon overturned the camp of the Midianites, and Jonathan that of the Philistines.

Heb. 11:35 Women received their dead children alive by a resurrection, as did the widow of Zarephath, 1Ki. 17:21, and the Shunamite, 2Ki. 4:34;others were beaten to death, not accepting deliverance on the condition offered, that they might obtain a better resurrection.

Heb. 11:36 And others, like Jeremiah, (Jer. 20:7), had experience of mockings, and scourgings, and moreover they were fettered, and imprisoned in filthy dungeons.

Heb. 11:37 Others were stoned to death, as Zechariah, (2Ch. 24:21; they were sawn asunder, they were tempted, they died by the slaughter of the sword, (1Sa. 22:18; 1Ki. 19:10): They wandered about in sheeps skins, and in goats skins, being destitute, afflicted, maltreated by those to whom they delivered the messages of God;

Heb. 11:38 Of these the world was not worthy: Yet they wandered by day in deserts and mountains, and by night lodged in caves and holes of the earth; as Elijah, and the hundred prophets hid by Obadiah, and David, 1Sa. 24:3.

Heb. 11:39 Now all these, though they have justly obtained the highest renown among men, along with the better approbation of God on account of their faith and great actions, have not yet received the heavenly country promised to Abraham and to his seed.

Heb. 11:40 The reason is, God having foreseen, that by the gospel He would bestow some better means of faith on us, in order to our becoming Abrahams spiritual seed, resolved, that the ancients without us should not be made perfect by receiving the promised heavenly country. For He determined that the whole spiritual seed of Abraham, raised from the dead, shall be introduced into that country in a body at one and the same time, namely, after the general judgment.

Comment

By faith he kept the passover, and the sprinkling of the blood

The Greek language allows also instituted or hath made for kept. The passover, rather than the feast later instituted, is no doubt meant by the sprinkling and the reference to the destroyer.

that the destroyer of the firstborn should not touch them

The passover was instituted by God through Moses in that Moses gave direction for the sprinkling. Faith caused Moses to deliver the message, and faith caused Israel to be obedient.

by faith they passed through the Red sea

The Egyptians also tried to pass through, but faith was lacking there. Reliance upon God was the measure of faith here, for the pursuing Egyptians could easily have swallowed them up.

by faith the walls of Jericho fell down

The city of Jericho stood in the way of a conquest of the land. The command to march around once a day, and seven times on the seventh day may have seemed unnecessary to the unbelieving, but it marked victory for the faithful.

by faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace

Seven things about Rahab by Newell, p. 387: (Compare Jos. 2:1-22; Jos. 6:22-25; Jas. 2:25. See Jos. 2:1-22; Jos. 6:22-25; Jas. 2:25.)

She was a sinner, even a harlot. Rom. 3:23 : All have sinned.

Rahabs faith was confessed; and so must ours be. Mat. 10:32.

Jos. 2:8-11 : I know that Jehovah hath given you the land and that the fear of you is fallen upon us, and that all the inhabitants of the land melt away before you.

Faith meant turning against her people; the believer must also be willing if necessary.

Faith included the belief that Jericho would be destroyed, and it brought concern for her people. Jos. 2:13.

It brought the typical scarlet cord tied in her window, by which the spies escaped. Jos. 2:15-18. We have the blood of Christ.

By her faith all her kindred were saved. Jos. 2:19; Jos. 6:22-25.

She became the mother of Boaz (Mat. 1:5); great grandfather of David, the king. Rth. 4:21-22.

Was she a harlot?

Milligan: Many Jews erroneously interpret the word so as to make it mean a seller of food or an innkeeper.

Calvin: The word is zune. Some render it hostess as though she kept a public house, but as the word is rendered harlot for everyone else, so it must be here. The Jews think it disgraceful to their nation, so they render it otherwise.

Calvin: She is mentioned as a harlot to amplify the grace of God.

Faith in God made her hazard her life in receiving and concealing the spies, so she is named among the faithful.

time will fail me if I tell of Gideon

Here the author names a number of people drawn from the exploits, deliverances, and heroic endurance of faithful men and women.
Gideon stands chronologically after Barak. Gideon was the son of Joash of the tribe of Manasseh, and was the fifth judge of Israel. Two things perhaps make him worthy of being named here.

His fight against Baal.

He used only 300 men out of an army of 32,000 men. Jdg. 6:11 to Jdg. 8:32.

Barak

He was a leader of Israel of the tribe of Naphtali. The Israelites were oppressed by Jabin, king of Canaan, and Sisera, the captain of the host. The enemy had 900 chariots, and for twenty years oppressed Israel. Jdg. 4:23.

Deborah, the prophetess, called Barak and gave him a plan for victory. Heb. 4:6-7. With Deborah and 10,000 men he led Israel to a complete victory, Jdg. 4:1 to Jdg. 5:31.

Samson

Samson, in the scripture, appears after Jephthah.
Zwemer in his book, Sons of Adam, says that his career is put into the record anonymously, for who but Samson did these things in Heb. 11:33-34?

Moses was the brain, learned in the wisdom of Egypt; Samson was a man of brawn, up to all the tricks and sports of a giant.

Moses life is a long epic; Samsons, a brief tragedy.

Moses was the man of God; Samson, the man of the people. The above offers the contrast between Moses and Samson. These feats of muscular power are of course the chief things about him.

Jephthah

He was the son of Gilead by a concubine, and. became the ninth judge of Israel, His victories over the Ammonites and the Ephraimites, Jdg. 11:1 to Jdg. 12:7, with faith in God, ranks him a name among the faithful. He made a hasty foolish vow, and the finest victory was marred by the cruel death of his own daughter.

In all the faithful ones, we find imperfection, yet they attained much by faith.

Perhaps we should see that faults should not break us down or dishearten us. We must go on in the race of our calling.

David

Calvin says: Under Davids name he included all the pious kings. He was the second king of Israel, and is known for his faith in God.

This is established by the Psalms that express it. Cf. Psa. 18:6-17.

It is shown in his many victories for the Lord, one of which was his slaying of Goliath.

Samuel and the prophets

Samuel is placed after David, most likely in order to connect him with the prophets, says Milligan. The prophets are to be greatly admired, for they had to preach in such wicked and wayward days.

Their patience was sorely tried, but their faithful messages are recorded for the ages.

They are lessons in faith and faithfulness for us today.

who through faith subdued kingdoms

Some of them did some of the things that are named here.

David is probably chief here, but definitely Joshuas work should be noted as he led in the conquest.

Asa, Jehoshaphat, Hezekiah, and Josiah are others who could be named. This work is similiar to Heb. 11:34turned to flight armies of aliens.

wrought righteousness

This work was the main concern of the prophets who cried out against sin and for the establishment of justice. The work of Elijah and Elisha stands out.

King Josiahs work, 2Ki. 22:1 to 2Ki. 23:30, is an outstanding work among the kings. Compare David, 2Sa. 8:15.

Samuels work as a judge is outstanding in the field of righteousness. See 1Sa. 12:4.

obtained promises

The one great promise of the Messiah they did not obtain, but some promises were fulfilled in their lives.

Joshua and Caleb obtained the promised land after 40 years. Jos. 14:6-14.

Isaiah saw Jerusalem delivered from the invasion of Sennacherib.

Daniel saw the end of the Babylonian captivity.

Nehemiah lived to see the wall of Jerusalem rebuilt.

Abraham received the promised son.

David was promised the kingdom, and received it.

Some feel that it only means verbal promises, but this is far less meaningful.

stopped the months of lions

Several people accomplished this.

Daniel is the greatest example. Dan. 6:22 : saying, My God hath shut the lions mouth.

David had victory over the lion and the bear. 1Sa. 17:34.

Samson, Jdg. 14:6, on the road to Timnah.

Davids mighty man Benaiah: 1Ch. 11:22, slew a lion in the midst of a pit in time of snow.

The examples are given to show the importance and power of faith.

quenched the power of fire

This indicates that the flames were not stopped, but their power and violence were taken away.

The great example is that of the three Hebrews recorded in Daniel 3.

The fiery furnace was likely the new type of place of sacrifices designed by Nebuchadnezzar.

He desired a place where the work of priests could be observed, according to the archeologists.

No other persons are suggested from the Bible, but of course many martyrs experienced the flames.

Rudelback tells of a martyr at Brussels who said that the flames felt like roses as they covered him.

escaped the edge of the sword

Many are such instances as this one.

David escaped the sword many times, from the hand of King Saul, as well as Goliath. Cf. 1Sa. 18:11; 1Sa. 19:10-12.

Elijah did, 1Ki. 19:1-6.

Elisha is included. 2Ki. 6:14-23; 2Ki. 6:31-33.

Jeremiah, Jer. 36:26. Compare Jeremiah 39.

Milligan likes to include the Maccabean movement, which is a thrilling history.

from weakness were made strong

This power may be seen in several ways.

Sarah had power to conceive. Heb. 11:11.

Gideon trembled when he was called.

Jeremiah said he was like a child. He couldnt speak, but he was made to speak.

Isaiah said, Woe is me.

Remember how the enemies talked about Nehemiahs effort to rebuild the walls, saying, Feeble Jews.

waved mighty in war, turned to flight armies of aliens

The history of Gods people is a mighty war epic.

Gideon with 300 men conquered the hosts of Midian.

Abraham with 318 men rescued Lot.

Joshua had many victories.

Defeated Amalek. Exodus 17.

Defeated the Amorites in a long day. Jos. 10:12-13. Aliens probably refers to all who opposed the government of Israel.

women received their dead by a resurrection

The widow of Zarephath, 1Ki. 17:21. Elijah dwelt there, and Elijah raised up her dead son.

2Ki. 4:34. The Shumanite womans son raised by Elisha.

and others were tortured

This also may be translated, beaten to death. Torture is not always done by heathens, but has been done in the name of God.

not accepting their deliverance

Deliverance may be also translated redemption. This may refer to a mother and her seven sons mentioned in 2Ma. 7:1. (In the Apocrypha)

They would not submit to eating swines flesh and other heathen customs.

Few more heroic stories appear than that of the Maccabeans. Elizar, a Jewish scribe, was also killed.

He died on the typamum, a large wheel on which they were stretched in order to beat them to death with clubs.

Such cruelty could not persuade him to be delivered.

Polycarp(80 and 6 years) would be an example but not included here, since his death came after Hebrews was written.

that they might obtain a better resurrection

Torture seemed a small thing when they were seeking a resurrection that God could give, When men have a faith, hope, and a love for God, man cannot touch it.

Riches, popularity, etc., can be taken, but not our hope.

Faith gives strength to endure and the spirit to rejoice in it.

others had trials of mockings

Instances of mocking are recorded in the Old Testament.

Philistines mocked Samson. Jdg. 16:25.

Ahab imprisoned Micaiah. 1Ki. 22:27.

Jeremiah was cruelly treated and mocked by Pashar and others, Jer. 22:2-7; Jer. 33:2-3.

Isaac was mocked by Ishmael.

Elisha was mocked by the children.

Mocking is severe in that it makes one angry and causes him to lose self-control.

scourgings, yea moreover of bonds and imprisonments

Scourging in the synagogue was common.
Several instances of imprisonments are mentioned.

Joseph was cast into prison.

Jeremiah was lowered into a dungeon of mire. Jer. 37:16; Jer. 38:6. Bonds refers to being bound in fetters and shackles. This was a common experience for the apostles.

they were stoned

An example is Zechariah.

He was the son of Jehoiada.

Joash, king of Judah, had him stoned. 2Ch. 24:20-22. Stephen, the first New Testament martyr, experienced this.

they were sawn asunder

The Talmud says that this happened to Isaiah by the order of Manasseh, king of Judah. An Apocryphal book, The Ascension of Isaiah, (Heb. 5:11) gives this tradition about Isaiah.

they were tempted

This probably refers to the offers of life, wealth, honor, etc., that the faithful received in exchange for their faith. Temptations like Jesus faced are no doubt meant.

they were slain with the sword

Elijah made this charge in a complaint to God. 1Ki. 19:10. Jehoiakim slew the prophet Uriah. Jer. 26:23.

Ahabs reign was characterized by slaughter.

Herod slew James. Acts 12.

they went about in sheepskins, in goatskins being destitute, afflicted, ill treated

This was a type of garment worn by the prophets.

See Elisha and Elijah, 2Ki. 2:8-13; 1Ki. 17:3-9; 1Ki. 19:3-14.

Elijah is called a hairy man in 2Ki. 1:8, most likely because of his garb.

False prophets wore these clothes in order to deceive. Zec. 13:4.

of whom the world was not worthy

Such cruel men as persecuted these prophets and martyrs did not deserve such good examples of faithful men. You do not hear men like Paul, a saint, ever saying that he was too good for the world.

wandering in deserts and mountains and caves and holes of the earth

These places were places of refuge for persecuted men and women.
Gods great outdoors is a safer place for man than in the presence of the unbeliever.

these all having had witness borne to them through their faith received not the promise

If these had the light of grace and were faithful, how much more should we be. We have the full sunlight of Gods grace upon us. If a spark led them to seek the promise, the full light should enable us to attain.

the promise

What is it? There is in the future a promise to be fulfilled, in the future to us and to the ancient saints.
The better thing, Heb. 10:40, Cf. Heb. 9:15, the atonement.

The ancients died without obtaining either.

We may experience both.

This may express the idea that they are not yet in possession of the inheritance promised them.

Then all saints, whether before or after the coming of Christ, will at the same time come into the inheritance.

God, having provided some better thing concerning us

This must refer to the atonement through Christ, Newell expresses it as our heavenly calling.

that apart from us

What God has planned for all mankind, He will do for all mankind at the same time. When it is done, whatever it is, I have faith that it will be done right.

they should not be made perfect.

This is done through Christ. Heb. 12:23 : We are come to the spirits of just men made perfect.

This perfecting looks forward to that salvation consummated at the coming of Christ. Heb. 9:28 : To them that wait for Him unto salvation.

It includes the redemption of the body. Rom. 13:11.

Newell: Enoch has already been made perfect. Heb. 12:23 refers to him: Ye are come unto the spirits of just men made perfect. Spirits are made perfect, but bodies are not. Someday, however, we will have a glorious new body. 1 Corinthians 15.

Study Questions

2298.

What is meant by Passover? Was it the passing over of the death angel, or the feast?

2299.

Does the reference to sprinkling of blood settle the question?

2300.

What did Moses have to do with the passover?

2301.

What all was involved in the Red Sea experience?

2302.

Does the Modernist have enough faith to believe in Israels faith, or the Biblical record of the account?

2303.

Tell of the faith involved in the destruction of Jericho.

2304.

Was the command that took a week to complete, a test of faith?

2305.

In what was Rahabs faith?

2306.

If it was in God, how did she get it?

2307.

How were Jerichos people disobedient?

2308.

Was she a believer in God, thus accounting for her receiving the spies in peace?

2309.

What did faith cost her?

2310.

What did faith gain for her?

2311.

Name the things which she did.

2312.

Does she fit into Gods scheme of future events? Cf. Mat. 1:5; Rth. 4:21-22.

2313.

Was she a harlot in the modern meaning of the word?

2314.

Could she have been a woman of faith, and also an evil woman?

2315.

Is it likely that the spies would have sought the help of such a person?

2316.

Why is Gideon listed in the roll of faithful ones?

2317.

What was Gideons responsibility?

2318.

Was it customary for a judge of Israel to be also a warrior?

2319.

How does Barak fit into the listing of Hebrews? When did he live?

2320.

What single event may have earned him this place?

2321.

What woman helped him? What was her duty?

2322.

How did Samson earn his place?

2323.

Could he be the one the author had in mind for a portion of Heb. 11:33?

2324.

Compare Moses and Samson in length of service.

2325.

Tell of the work of Jephthah.

2326.

What race or tribe troubled Israel in his day?

2327.

Was he without criticism?

2328.

Was his background good?

2329.

Were any kings named among the faithful?

2330.

Why was David singled out?

2331.

Is there any single accomplishment that would gain him recognition in Hebrews?

2332.

Were his victories numerous ones?

2333.

Have these men been named in chronological order?

2334.

Who was first, Samuel or David?

2335.

What was Samuel?

2336.

What Was so discouraging about a prophets work?

2337.

Name some men who might be included in the expression, subdued kingdoms.

2338.

What class of men is most likely included?

2339.

Were any kingdoms subdued by prophetic preaching?

2340.

Who among the Hebrews that subdued many kingdoms is not mentioned?

2341.

Could Joshua be considered a man of faith?

2342.

What group wrought righteousness?

2343.

Were the prophets the only ones?

2344.

Name some outstanding prophets.

2345.

Name some outstanding kings.

2346.

What judge was successful in reforms?

2347.

What promises were obtained by Joshua, Isaiah, Daniel, Nehemiah, Abraham, David, etc.?

2348.

What great promise did they miss?

2349.

Name some who stopped the mouths of lions.

2350.

How does Benaiah resemble David?

2351.

Were flames quenched, or was it their power that was quenched?

2352.

These men could not be considered Gods firemen, could they?

2353.

Who may be referred to here? Were there many?

2354.

Could the author have in mind any New Testament martyrs?

2355.

Name some who escaped the sword.

2356.

Did David escape many times?

2357.

What prophets were in danger of the sword?

2358.

What is meant by made strong?

2359.

Was it always physical strength?

2360.

Have great men of God felt weak on occasion?

2361.

Did Nehemiah, rebuilding walls, look feeble?

2362.

Could Samson be included in this?

2363.

Discuss the idea, waxed mighty in war.

2364.

Did they always depend upon a mighty army?

2365.

How many did various warriors use?

2366.

Tell of one great battle where the time element was involved.

2367

What is meant by aliens?

2368.

What Old Testament women received their dead alive?

2369.

Did Jesus raise the dead for any women?

2370.

Could the resurrection of dead saints that accompanied Jesus death be included?

2371.

What methods of torture have been used?

2372.

Name some instances.

2373.

Has cruelty been used only by heathen?

2374.

What is meant by, not accepting their deliverance?

2375.

Which is easier, to die in battle or to suffer for righteousness?

2376.

What period of history do the commentators think may have been included here?

2377.

Could Moses be included?

2378.

Could the three Hebrew children be included?

2379.

What was the deliverance they could have accepted?

2380.

Why was it rejected?

2381.

How did faith help?

2382.

Name some mockers and some mocked ones.

2383.

Was it always heathenism against Gods men?

2384.

Was it ever brother mocking brother?

2385.

How is mocking a hard trial?

2386.

What is scourging?

2387.

What are bonds?

2388.

Name some Old Testament imprisonments.

2389.

Was imprisonment a common experience for the apostles?

2390.

Do we have an example of one being stoned?

2391.

Was it a common practice?

2392.

Who was subject to stoning?

2393.

Do we know of anyone being sawn asunder?

2394.

How do we know Isaiah suffered this kind of death?

2395.

What all may be included in the word tempted?

2396.

Name some men who experienced these.

2397.

Name some who were slain with the sword.

2398.

Who was Jehoiakim?

2399.

Who was Uriah?

2400.

Is dying a common way to escape duty?

2401.

Who may have gone about in sheepskins, etc.?

2402.

Was this a characteristic garb?

2403.

Did others ever wear them? Cf. Zec. 13:4.

2404.

What is meant by, of whom the world was not worthy?

2405.

What is the significance of Heb. 11:39?

2406.

What witness was borne?

2407.

What promise is referred to?

2408.

Can we infer by these verses that they have not yet gained eternal lifethat they are still in the tombs?

2409.

What better thing is referred to in Heb. 11:40?

2410.

Is God going to bless all, the faithful of the past, and us at the same time?

2411.

What is meant by perfect? Cf. Heb. 12:23.

2412.

Was Enoch made perfect. Will we be coming to him and others?

2413.

What form will we have when we are perfected? Cf. 1 Corinthians 15.

Fuente: College Press Bible Study Textbook Series

(28) Through faith he kept.Rather, By faith he hath kept (see Heb. 11:17). The celebration of the Passover and the sprinkling of the blood were acts of obedience, having reference to a danger as yet un seen, but present in Gods word (Exo. 12:12).

Lest he that destroyed.Better, that the destroyer of the first-born may not touch them. (See Exo. 12:21-22; Exo. 12:28-29.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

28. Passover See our notes on Mat 26:2; Mat 26:26-29.

Kept Literally, has made, or established; the term implying the permanency of the institution. Yet the Greek word was habitually used to designate the keeping, or celebration, of the passover.

Sprinkling of blood Upon the posts and lintels of the Hebrew doors. He The angel of Jehovah.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.’

By faith he obeyed God and ‘kept the Passover’, calling on the people in the face of the promises of God to observe the Passover in their houses, clothed ready to leave for the land of promise, and by faith he ordered them to sprinkle the blood on their doorposts and lintels, an open testimony to their faith in what God would do. For he knew that the Destroying angel was coming to slay all the firstborn, and this was so that ‘the Destroyer of the firstborn’ might not touch them (compare 1Co 10:10). He had faith to believe that they would be spared from the Destroying angel through the shed blood. See Exo 12:1-30.

So should his readers also reveal their faith in God’s Passover Lamb (1Co 5:7), the Messiah, and in His shed blood (Heb 9:14), and in its sprinkling (Heb 12:24), and the security that it offered in the face of all opposition.

‘He kept the Passover.’ Literally ‘he did (made) the Passover’, a phrase used in LXX when speaking of the observation of the Passover (Exo 12:48; Num 9:2; 2Ki 23:21). The perfect tense indicates that it was kept and continued to be kept. Some see the phrase as meaning that he ‘established’ the Passover, although there is no example of this usage in LXX. It should be noted that the keeping of this Passover contained within it the fact that that day (the morning after the evening which to Israel began the day) they would leave Egypt.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 11:28. Through faith he kept the passover That is, through faith in the promise recorded, Exo 12:12-23.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:28 . Comp. Exo 12

] in believing confidence, sc . in the word of God, at whose command he acted, that the blood of the paschal lambs would become the means of delivering the Israelites.

] he ordained the Passover. In the perfect there lies the characterization of the regulation then adopted as something still continuing in force even to the present. With the notion of the meet ordering of the Passover blends consequently the idea of the institution thereof; although it is true only , not likewise the addition , is suitable thereto.

] and the affusion of the blood . What is intended is the sprinkling or anointing of the door-posts and lintels of the Israelite houses with the blood of the slain paschal lambs, enjoined by Moses at the command of God, Exo 12:7 ; Exo 12:22 f.

] in Holy Scripture only here.

] that the slayer of the first-born might not touch them . By , the destroyer, the LXX. at Exo 12:23 have translated the Hebrew , the destruction, thinking in connection therewith of an angel of destruction sent forth by God. Comp. 1Ch 21:12 ; 1Ch 21:15 ( ); 2Ch 32:21 ; Sir 48:21 ; 1Co 10:10 ( ).

] Exo 12:12 : . Comp. ibid. Heb 11:29 . We have to construe with , not, as Klee, Paulus, Ebrard, and Hofmann will, with , since the combination of with an accusative is not usual.

] namely the Israelites. This reference of the was self-evident from the connection, although the Israelites are not previously mentioned. See Winer, Gramm., 7 Aufl. p. 138 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2328
MOSES FAITH IN RELATION TO THE PASSOVER

Heb 11:28. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

PERSONS, when speaking upon the comparative excellences of faith and works, are very apt to overlook the relation which they bear to each other: whereas there is no true faith which is not productive of good works; nor are there any works truly good, which do not proceed from faith as their root and principle. Supposing that they could exist separately, the preference might justly be given to good works: because they are the end, whilst faith is only the means to that end. Detach from each other the root and fruit of a tree; and no one will hesitate to prefer the fruit. But they cannot be separated; they are to each other as the cause and effect: and in proportion as any one values good works, he ought to value faith, as their originating and productive cause. True it is that there are works which are reputed good, and which may be done by an infidel or a heathen: and these, imperfect as they are, are certainly better than a barren and inoperative faith: but works that are truly good can proceed from faith alone: and the peculiar excellence of faith is, that it is the spring and source from whence all good works proceed; and from whence they will naturally proceed, as its genuine fruit and offspring. It is on this account that the Apostle accumulates in the chapter before us so many instances of a lively faith. A person ignorant of true Christianity would expatiate only upon the works: but the Apostle traces the streams to the fountain-head; and fixes our attention upon that faith from whence they flowed.
In considering the faith of Moses as recorded in the text, we shall mark,

The particular act by which it displayed itself in him

God had determined to destroy the first-born both of man and beast throughout all the land of Egypt, with the exception of those belonging to his own oppressed and afflicted people. But when the destroying angel should be sent forth to execute this judgment, how should the Hebrews be distinguished by him? And how should he know where to strike, and where to forbear?
For the preservation of his people God appointed peculiar means
[The whole account is given us in the twelfth chapter of Exodus. A lamb was to be killed by every family of the Hebrews. Its blood was to be poured forth into a bason, and to be sprinkled with hyssop upon the lintel and the side-posts of their doors; (not upon the threshold; for that sacred blood was not to be trampled on by any:) and the flesh of the lamb was to be eaten, (not raw, or sodden, but roast with fire,) with bitter herbs, and with certain forms, which it is not to our present purpose to specify. The blood so sprinkled was to serve to them as a pledge of their security, and to the angel as a token that he was to pass over that house which was so protected. And in remembrance of this deliverance, the ordinance so instituted was ever after to be called the Passover.]

These means Moses used in faith
[He gave the necessary directions to the Jewish people, who instantly carried them into effect. In this both Moses and the people shewed the power of faith. Moses doubted not but that in the space of a few hours God would inflict the threatened vengeance on all the first-born of Egypt: nor did he doubt but that the simple means proposed would prove effectual for the preservation of the Hebrews. He did not attempt to station any centinel at the door of one single family for the purpose of calling the attention of the angel to the blood that had been sprinkled; but with perfect confidence addressed himself to the observance of the ordinance that had been appointed, having no thought that any other precaution was necessary, nor any fear that the destroying angel would through ignorance or inadvertence exceed the commission he had received.]
And these means proved effectual
[At midnight the judgment was executed throughout all the land of Egypt, so that there was not a single house wherein the first-born was not dead, even from the first-born of Pharaoh himself to the first-born of the captive that was in the dungeon. But of the first-born belonging to Israel, not one was hurt; the destroyer had not touched so much as one of them.]
Without dwelling unnecessarily upon this peculiar act, by which faith displayed itself in Moses, I shall proceed to notice,

II.

The corresponding act by which it is to shew itself in us

The whole human race, as transgressors of the law, are obnoxious to the wrath of an avenging God.
But God has appointed means of safety to all who will make use of them in faith. He has sent his own Son to die a sacrifice for sin; and has appointed HIM to be the only means of our preservation.
We are to seek deliverance through him, precisely as the Hebrews did through the paschal lamb
[This is told us by St. Paul, who says, Christ our Passover is sacrificed for us [Note: 1Co 5:7.], thus identifying the Lord Jesus with the paschal lamb as the type, of which He is the great antitype.

Now the first thing we have to do, is to sprinkle our souls with his blood. There is no other protection than this for any human being. We may bring all the good works which ever were wrought by any mortal man, and they will not avert the stroke of divine justice. No means will suffice, but those which God himself has appointed. Whether we see any suitableness in the means or not, they are to be used, and used in faith. Nothing is to be substituted as more conducive to the end; nothing to be added, to increase the efficacy of this simple ordinance. The Lamb of God is slain: his blood is poured forth: we are by faith to sprinkle it on our souls, assured that, when we have put ourselves under that safeguard, there can be no condemnation to us [Note: Rom 8:1.]; but that, Christ will be to us as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land [Note: Isa 32:2.]. If we attempt to substitute any thing for this, or to add any thing to it, we destroy its efficacy altogether, and render it of no avail [Note: 1Co 3:11. Gal 5:2-4.].

We must also feast upon the flesh of this great Sacrifice, in token of the full confidence which we have in our safety through him, and as the means of deriving fresh supplies of strength from him. How strongly has our blessed Lord himself inculcated this truth; Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you [Note: Joh 6:53-56.]. We must eat it indeed, with the bitter herbs of repentance, and with the unleavened bread of sincerity and truth [Note: Exo 7:8. with 1Co 5:8.]. But we must eat it as a feast, yea, as a feast of fat things [Note: Isa 25:6.]; and we shall then find it a source of all needful strength unto our souls [Note: Isa 25:4.].]

We shall then find in him the same security
[Of all the first-born that belonged to Israel, the destroyer touched not so much as one. And who ever perished, after having fled to Christ for refuge, and sprinkled their souls with his atoning blood? In what instance did the destroyer ever overlook the sign, or the sign prove an ineffectual guard against his uplifted arm? If Christ be a propitiation for the sins of the whole world, and his blood be able to cleanse from all sin, then may all trust in him as able to save them to the uttermost; nor shall any one that trusts in him be ashamed or confounded world without end.]

Here then we see, in a striking point of view,

In what an awful state they are who neglect the Gospel of Christ!

[The people of Egypt, unconscious of the impending judgment, or unconcerned about it, retired to rest as secure as usual. But at midnight, when they were all asleep, it came upon them; so that there was a great cry throughout all the land of Egypt: for there was not a house where there was not one dead [Note: Exo 12:30.]. In that instance the cry was amongst the survivors. But amongst ourselves, when persons are summoned to their great account, there is no apprehension excited, lest they should have fallen as monuments of Gods wrath. We mourn the loss of them as relatives; but as for the vengeance that may have seized them in the midst of their security, we think not of it. But of the thousands that are daily swept away, how fearful is the doom of the generality! What shrieks, what cries are uttered by them on their first entrance into the presence of their God! Could we but hear one of them, O how would it pierce our inmost souls! Yet, if we did hear it, our terror would operate with no more abiding effect, than did that of the Egyptians; who no sooner found that the Israelites were entangled in the land, than they pursued after them with the most vindictive wrath to destroy them. But, beloved, know that the judgments of God will be executed, whether ye believe it or not. Your presumptuous security will avail you nothing. What did it avail the antediluvian world? Did not the deluge come the very same day that Noah entered into the ark? and did not all experience the fate which they had been warned to expect? Yes; every day and hour brought it nearer to them: and in like manner your judgment also lingereth not, and your damnation slumbereth not [Note: 2Pe 2:2-5.]. Awake then from your slumbers, ye foolish virgins, ere the Bridegroom come: and as ye know not at what hour he will come, lose not another in fleeing from the wrath to come, and laying hold on eternal life.]

How happy and secure they are who truly believe in Christ!

[Realize to yourselves one moment the different states of the Israelites and the Egyptians on that night, when the angel was spreading death and destruction all around him. Behold the consternation that pervaded all the families of Egypt; and then look within the houses of the Hebrews, and behold their serenity and joy. O what a contrast! And all through the influence of faith! So it is at this hour with those who truly believe. They know what judgments are coming on the whole world of the ungodly: they know, that they themselves deserve them, as much as any other persons whatsoever: they know, that nothing which they can do can avert the stroke of Divine justice: but they know that God has appointed means of safety: they know that, however inadequate according to our vain conceits the means may be to the end, they are, and shall be, effectual to all who use them in faith: they are conscious that they have used them; and that they renounce every other ground of hope, and place their dependence solely on the blood of the Paschal Lamb. They are feasting too from day to day on the flesh of that Paschal Lamb; and they have no wish but to cast off the yoke of Egypt, and to prosecute their journey to the promised land. The peace which others have, if it may be called peace, is owing to their disbelief of their danger: but the peace of the godly arises from their view of the sufficiency of Christ to save them, and of the faithfulness of God to all who hope in his promised mercy. Take ye then, my beloved brethren, the Israelites for your example. Take them at that precise moment, with their loins girt, and shoes on their feet, and staves in their hands, and eating their sacrifice in haste, ready at any instant to obey the Divine mandate, and to go forth to Canaan under the Divine guidance and protection. Then shall ye be Christs disciples indeed: and then shall ye eat, whilst others are hungry; and drink, whilst others are thirsty: then shall ye rejoice, whilst others are ashamed; and sing for joy of heart, whilst others cry for sorrow of heart, and howl for vexation of spirit [Note: Isa 65:13-14.].]

With what delight we should all welcome the return of this day [Note: This conclusion is adapted only to Easter Day, on which the twelfth chapter of Exodus is read as the First Lesson for the day.]!

[To the people of Israel this day was enjoined to be observed even to the latest generations as the most memorable day in the whole year. And well might that night be termed, a night to be much observed unto the Lord [Note: Exo 12:42.]. Methinks, the annual return of it, to those who bore in remembrance the mercies then vouchsafed to them, could not fail of filling their souls with the most lively joy, since then, and not till then, was their deliverance complete. But what was their redemption when compared with that which we have experienced, and which was completed as on this day, when our Lord and Saviour rose from the dead? Till then, he himself lay a captive in the grave: but then he triumphed over all his enemies, and led captivity itself captive. If you say, True, but my enemies still live and are mighty; and they still follow me, and will reduce me again to my former bondage: fear not; for though they will follow you, they shall not prevail against you; and shall only follow, in order that Gods power may be the more magnified in their final destruction. Assert then your liberty: go forth under the Divine protection: harbour no unbelieving fears. Is there a sea before you? it shall open, and afford a dry path for your feet. Is there then nothing but a dreary wilderness before you, where you will be exposed to all manner of dangers and necessities? Fear not; for you shall dwell on high: your house of defence shall be the munitions of rocks: bread shall be given you, and your waters shall be sure: your eyes too shall behold your King in his beauty; they shall behold the land also that is very far off [Note: Isa 33:16-17.]. Are ye laden with any measure of Egyptian gold? Bring it forth with you, and consecrate it to the service of your God, It was with that that Moses furnished the tabernacle of old: and God will make use of your talents also, whatever they may be, for the enriching of his sanctuary, and the advancement of his glory. Come then, ye who know the value of redemption, and pant after perfect liberty; and behold the Paschal Lamb, now already roasted by the fire of Gods wrath, and set before you, as it were, on the table of the Lord. There is the very Paschal Lamb: come feast upon it with love and gratitude: eat it, and be satisfied: eat it, and be strengthened: eat it, and live for evermore: for Christ himself invites you: Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise him up to the enjoyment of it at the last day: for my flesh is meat indeed, and my blood is drink indeed.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

Ver. 28. Through faith he kept the passover ] It is the work of faith rightly to celebrate a sacrament. Speak therefore to thy faith at the Lord’s supper, as Deborah did to herself, “Awake, awake, Deborah, awake, awake, utter a song.”

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

28 .] By faith he hath celebrated ( is ever used simply for to keep the passover, and though Bl. and Lnem. see here a mingling of the ideas of celebrating and instituting, it seems better to keep to universal usage. The perf. is used, on account of the Passover being a still enduring feast) the Passover (not as some interpret , in faith of the Redeemer to come, which point does not enter into consideration here: but by that faith which was to him the evidence of things unseen, viz. of the promise that the Destroyer should pass over and not hurt them. So Calvin well, “Qui fide celebratum fuisse pascha interpretantur, quia Moses in Christum respexerit, verum quidem dicunt: sed apostolus simpliciter hic fidei meminit, quatenus in solo Dei verbo acquiescit, ubi res ipsa non apparet: ideo intempestivum est subtilius philosophari”) and the affusion of the blood (viz. of the blood of the paschal lamb on the lintel and door-posts: , c. The word is the common rendering by the LXX of the Heb. , to sprinkle, and is ordinarily used of those cases where the blood was sprinkled round the altar, e. g. Lev 1:5 ; Lev 16:32 al. fr. So that the word applies well to this ordinance, where the blood was sprinkled by means of a bunch of hyssop), that he who destroyed the firstborn might not touch them (the belongs to both the preceding clauses, not to the latter only, as Del., for though it is true that it was the sprinkling of the blood only which caused the destroyer to pass over, yet this sprinkling itself was only a subordinate part of .

The ., the destroying angel, see reff. and cf. Sir 48:21 , is the of Exo 12:23 , the of Exo 12:13 ; understood by Asaph, Psa 78:49 , of evil angels. The verb is Alexandrine, and with its compound – frequently found in the LXX. The neuter includes all of both sexes of man and beast: so Exo 12:12 , : and in ref. Ps. It is hardly necessary to observe, that the connexion of the words is as above, and not . The common construction of is with the partitive genitive: it is (reff.) of rare use in the Greek Scriptures.

, of a subject not before expressed, is to be understood out of the context as meaning the Israelites, who sprinkled the blood. It prepares the way for the change into the plur. at the next verse).

Fuente: Henry Alford’s Greek Testament

Through. In verses: Heb 11:3, Heb 11:11, Heb 11:28, the dative case is rendered “Through”, in fourteen other verses: it is rendered “By”.

passover. Greek. pascha. After the Gospels only here, Act 12:4 (Easter), 1Co 5:7.

sprinkling. Greek. proschusis. Only here.

lest = in order that (Greek. hina) not (Greek. me).

destroyed. Greek. olothreuo. Only here.

firstborn. Greek. prototokos. See Rom 8:29. This adjective is neuter plural. Compare Heb 12:23.

touch. Greek. thingano. See Heb 12:20. Col 2:21.

Fuente: Companion Bible Notes, Appendices and Graphics

28.] By faith he hath celebrated ( is ever used simply for to keep the passover, and though Bl. and Lnem. see here a mingling of the ideas of celebrating and instituting, it seems better to keep to universal usage. The perf. is used, on account of the Passover being a still enduring feast) the Passover (not as some interpret , in faith of the Redeemer to come, which point does not enter into consideration here: but by that faith which was to him the evidence of things unseen, viz. of the promise that the Destroyer should pass over and not hurt them. So Calvin well, Qui fide celebratum fuisse pascha interpretantur, quia Moses in Christum respexerit, verum quidem dicunt: sed apostolus simpliciter hic fidei meminit, quatenus in solo Dei verbo acquiescit, ubi res ipsa non apparet: ideo intempestivum est subtilius philosophari) and the affusion of the blood (viz. of the blood of the paschal lamb on the lintel and door-posts: , c. The word is the common rendering by the LXX of the Heb. , to sprinkle, and is ordinarily used of those cases where the blood was sprinkled round the altar, e. g. Lev 1:5; Lev 16:32 al. fr. So that the word applies well to this ordinance, where the blood was sprinkled by means of a bunch of hyssop), that he who destroyed the firstborn might not touch them (the belongs to both the preceding clauses, not to the latter only, as Del., for though it is true that it was the sprinkling of the blood only which caused the destroyer to pass over, yet this sprinkling itself was only a subordinate part of .

The ., the destroying angel, see reff. and cf. Sir 48:21, is the of Exo 12:23, the of Exo 12:13; understood by Asaph, Psa 78:49, of evil angels. The verb is Alexandrine, and with its compound – frequently found in the LXX. The neuter includes all of both sexes of man and beast: so Exo 12:12, : and in ref. Ps. It is hardly necessary to observe, that the connexion of the words is as above, and not . The common construction of is with the partitive genitive: it is (reff.) of rare use in the Greek Scriptures.

, of a subject not before expressed, is to be understood out of the context as meaning the Israelites, who sprinkled the blood. It prepares the way for the change into the plur. at the next verse).

Fuente: The Greek Testament

Heb 11:28. , sprinkling) is often translated by the LXX. by . In Exodus 12 that word is not found.- , the Destroyer) So LXX., Exo 12:23. He was undoubtedly a good angel. Comp. Act 12:23, note.

Fuente: Gnomon of the New Testament

, .

, he wrought, he made the passover. So the Syriac, . Vulg., *celebravit pascha: Rhem., he celebrated the passover. Fecit, peregit; be performed, kept. , , he kept the feast. . Syr., , and he sprinkled blood. Vulg., et affusionem sanguinis. Rhem., and the shedding of the blood; adhering to a corrupt translation, which took for the same with , 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.

. 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. the destroyer; , Corinthians 10:10.

. Syr., , should come nigh them.

Heb 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 () 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 , pascha; which some would derive from , 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 unto the end of words. So of the Hebrew came the Chaldee , and thence the Greek . The Hebrew word pesach is from , pasach, to pass over. Not that pasach doth properly or commonly signify transire, to pass over or away, which is ; 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 , piseach, Lev 21:18, Mal 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 Exo 12:1-4, etc.

(2.) Unto the command for its perpetual observance, which he was then to initiate the people into, Exo 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 Exo 12:11, where, speaking of the lamb to be slain and eaten, with all its rites and ceremonies, God adds, It is the LORDs 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, Exo 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, Heb 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, 1Co 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, Exo 12:3; and in allusion hereunto, as also unto other sacrifices that were instituted afterwards, Christ is called the Lamb of God, Joh 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, Heb 2:14-17.

[3.] This lamb, being taken from the flock, was to be shut up separate from it, Exo 12:6 : so although the Lord Christ was taken from amongst men, yet he was separate from sinners, Heb 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, Exo 12:5; which is applied unto the Lord Christ, 1Pe 1:19, A Lamb without blemish, and without spot.

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

[6.] This lamb was so slain as that it was a sacrifice, Exo 12:27, It is the sacrifice of the LORDS passover; and Christ our passover was sacrificed for us, 1Co 5:7.

[7.] The lamb being slain, was to be roasted, Exo 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, Exo 12:46, was expressly to declare the manner of the death of Christ, Joh 19:33-36.

[9.] The eating of him, which was also enjoined, and that wholly and entirely, Exo 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, Exo 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, Exo 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, Exo 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 Heb 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 or , 1Co 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 Sennacheribs 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 , Ashmodaeus, in the Book of Tobit; and usually 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, Psa 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; , in the neuter gender, that is, . For the destruction was extended unto the first- born of beasts as well as of men, Exo 12:29. And this was done at the same time throughout all the land of Egypt; that is, about midnight, Exo 11:4; Exo 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, 2Ki 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: Exo 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: Psa 105:15, Touch not mine anointed, and do my prophets no harm. 1Jn 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.

Fuente: An Exposition of the Epistle to the Hebrews

he kept: Exo 12:3-14, Exo 12:21-30

the sprinkling: Heb 9:19, Heb 12:24, Exo 12:7, Exo 12:13, Exo 12:23, 1Pe 1:2

Reciprocal: Exo 11:5 – the firstborn Exo 12:22 – a bunch Exo 12:28 – General Exo 12:29 – the Lord smote Lev 7:2 – and the Num 8:17 – on the day 2Ch 30:16 – the priests Psa 35:5 – and Psa 78:51 – smote Psa 105:36 – He smote Psa 136:10 – General Isa 52:15 – sprinkle 1Co 10:10 – destroyer Heb 10:22 – sprinkled

Fuente: The Treasury of Scripture Knowledge

Heb 11:28. This event is recorded in Exodus 12, where the sprinkling of blood was to save them from death. Since such a means could not naturally prevent death, the observance of It was necessarily done through faith as an act of obedience.

Fuente: Combined Bible Commentary

Heb 11:28-29. Through faith From a lively apprehension and firm persuasion of the benefits signified and sealed thereby, and especially that God would assuredly send his angel on the vindictive design predicted, and would spare the houses properly distinguished; see Exo 12:12; Exo 12:23; he kept the passover and the sprinkling Or pouring forth, rather; of blood Namely, that of the paschal lamb, which he sprinkled on the lintels and the posts of the doors, as the mark of committing those who dwelt under such roofs to the divine protection; that he who destroyed the firstborn That is, the angel, whom God employed in that work as the executioner of his judgments, as he did afterward in the destruction of Sennacheribs army, and of Sodom; should not touch them That is, the Israelites or their cattle. By faith they Moses, Aaron, and the Israelites; passed through the Red sea That part of the Ethiopic ocean which lies between Egypt and Arabia. In the Hebrew it is constantly called , the sea of sedges, reeds or canes, from the multitude growing on its shore, as to this day. The Greeks called it , or , red, not from the red colour of the waters, appearing so from the sand or the sun, but because it washed the borders of Edom, which signifies red: as by dry land As sedately as if they had marched on dry land, while its waters, by the divine command, divided and left the channel bare to them, so that they easily completed their march through it, and arrived safely on the opposite shore: which the Egyptians, assaying to do, were destroyed , were drowned, swallowed up. This attempt of the Egyptians was the greatest height of folly and presumption that ever obdurate sinners arrived at in this world. They had seen all the mighty works which God had wrought in behalf of his people among them; they and their country were almost consumed with the plagues and judgments that were inflicted on them; and yet now, beholding this wonderful work of God in opening the sea to receive his people from their pursuit, they would make a venture, (as the original expression, , signifies,) to follow them into it. Vain and desperate attempt! and a high evidence of infatuation! It is one of the most signal examples of blindness of mind, confirmed by judicial hardness of heart, that is upon record in the whole book of God; nor is there any monument of equal folly and infatuation among the annals of time. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter prophets.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Furthermore, as Moses continued to demonstrate confidence in the blood of the lamb that God provided, so should we. He avoided and we avoid God’s judgment by doing so.

In this verse there is a subtle transition from emphasis on exemplary persons to exemplary events (cf. Heb 11:29-30; Heb 11:33-38).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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