If the household is too small for a whole lamb, they are to share with the nearest neighbor based on the number of people, and apportion the lamb accordingly. Sermons
I. FOR WHOM THE SACRIFICE AVAILS. 1. The families of Israel, the household of faith. There is no other bulwark against the visitation of the angel of death, and it shields these only. 2. Those who feed upon him. Saving faith must be a real, appropriating faith. Mere assent to a form of words avails nothing, neither can a mere intellectual Conviction of the truth of Christianity or apprehension of the plan of salvation; it must be the soul's food. II. THE CHARACTER OF THE SACRIFICE. A lamb without blemish; gentleness and blamelessness. He who dies for us is accepted, because he is faultless. The sin-bearer must be sinless. This is redemption's great central mystery. But though the eternal reason of it may not be understood, the wisdom of it is shown in our experience. The power which changes us lies in this, that Christ died not for sins of his own, but solely for ours. "He bore our sins, in his own body on the tree." III. HIS STORY. 1. The lamb kept for four days within the house foretold that God's accepted sacrifice should come forth from the homes of Israel. The four days may symbolise the nearly four years of our Lord's ministry. 2. The day and hour of the Saviour's death (ver. 6). 3. His death was to be Israel's act; "the whole assembly" were to slay it. (1) Our sins nailed him to the tree. He was stain by our iniquities. (2) Israel's act in the murder of the holy and just one was the expression of the sin which is in us all. None are free from this awful blood guiltiness, save the repentant and pardoned. - U.
Journeyed from Rameses. 1. The sons of Israel, or Church of God, are in a moving state below.2. From countries and cities with habitations, God leads His people sometimes to pitch in booths. 3. The number of the seed of God's visible Church is great and multiplied according to His word. 4. Men, women, and children, God numbers with His Church or Israel (ver. 37). 5. Providence so ordering, all sorts of people may join themselves to God's Church, though not in truth. 6. God's Word fails not in giving His Church great substance when He seeth it good (ver. 88). 7. Liberty from Egypt is Israel's good portion with unleavened cakes. 8. Sufficiency and contentation God giveth His people in their straits. 9. In working liberty for His Church, God may put them upon some hardship. 10. God sometimes prevents the providence of His Church for themselves, that He may provide for them (ver. 39). (G. Hughes, B. D.) The nominal followers of the Christian Church; the motives by which they are actuated, and the perplexities by which they are tested: — I. THE MOTIVES BY WHICH THE NOMINAL ADHERENTS OF THE CHRISTIAN CHURCH ARE ANIMATED. 1. They are acquainted and impressed with the history of the Church, and hence are induced to follow it. 2. They have an inner conviction that the Church is right, and hence they are sometimes led to follow it. 3. They are associated by family ties with those who are real members of the Christian Church, and hence they are induced to follow it. 4. They are troubled by ideas of the retributive providence of God, and so are induced to seek shelter in the Church. 5. They have an idea that it is socially correct to be allied to the Church, and therefore are induced to follow it. 6. They always follow the multitude. II. THE PERPLEXITIES BY WHICH THE NOMINAL ADHERENTS OF THE CHRISTIAN CHURCH ARE TESTED. We read elsewhere that "the mixed multitude that was among the Israelites fell a lusting" (Numbers 11:4). Their unhallowed desires were not gratified. Their deliverance had not been so glorious as they had imagined. Trial was before them, and they rebelled against the first privations of the wilderness. And so it is, nominal members of the Christian Church are soon tested, and they often yield to the trying conditions of the pilgrim Church life. 1. The nominal members of the Church are tested by the outward circumstances of the Church. 2. They are tested by the pilgrim difficulties of the Church. 3. They are tested by the pilgrim requirements of the Church. (J. S. Exell, M. A.) 1. With such a view of the mixed multitude, we may reasonably imagine that they had a very imperfect knowledge of the God of Israel. 2. This mixed multitude had been induced to follow Israel, probably because they had seen the miraculous interpositions of God in behalf of His people, and wished to partake of them. 3. Others, again, had probably accompanied the Israelites in unreflecting carelessness, without anticipating the difficulties and trials before them. 4. The mixed multitude seem never to have entirely united themselves to the community of Israel. II. THEIR CONDUCT IN THE HOUR OF TEMPTATION. The passage in the book of Numbers informs us that they fell a lusting. We know not the peculiar nature of the trials to which they were exposed; but we find them soon yielding to the power of temptation, and the love of sin. 1. They speedily became discontented with their condition. 2. The inspired penman speaks no more of this mixed multitude; and therefore we are justified in supposing that they who escaped the fire of the Lord, quitted the camp of Israel, and returned to Egypt. In that mixed multitude which throng around the Church of the living God, and profess communion with it, there are, I fear, not a few who sin after the similitude of the transgression committed in the wilderness. ( C. H. Spurgeon.) I. THAT PROFESSION IS NOT NECESSARILY TRUE RELIGION.II. THAT TRIALS ARE NECESSARY PROOF OF FAITH AND LOVE. III. THAT EVIL COMMUNICATIONS CORRUPT GOOD MANNERS. (R. P. Buddicom.) I. THE EMISSARIES OF SATAN. In all ages there have been these corrupters of the truth in the Church, who have bred schisms of all kinds, "creeping into houses," and "leading captive silly women"; and, as they have gained power and position, becoming more bold in the propagandism of error, both in doctrine and form.II. THE HYPOCRITES. Worldly men come into the Church for the purpose of making "gain of godliness," and using religion as a "cloak of covetousness." I remember very well, when I was a young man, going away from home into a newer part of our country with a view of making my fortune. I was advised by a respectable business man to "connect myself with the most popular church in the town," as a means of "getting on," and securing the recognition-and help of the best people. Soon after I became a pastor, I overheard a merchant talking to a young man, and endeavouring to persuade him to join the church; he used as an argument the fact that when he cams to that village a young man, that was the first thing he had done; and he affirmed that it was "the best stroke of business he had ever done." He attributed his success in life to that fact. And no doubt the hypocrite was right. Verily he had his reward. III. THE FORMALISTS. By these I mean those who are more or less apprehensive of the future, and somewhat troubled about their sins, and who take to the formalism of Christianity as a means of security against the possible dangers of another world. They know nothing of Christ and His salvation; are strangers to conversion and regeneration: but seize upon the forms and ceremonies of religion as being all that is needful. Among this number may be classed a vast number who have fled for refuge to the "Church" in serious earnest, but who are at best the merest parasites, or semi-parisites. They have no life in themselves, but are clinging to persons or things from whom or from which they fancy they can draw lifo for themselves. Poor souls! did they only flee to Christ, and be joined to Him, they would indeed be saved; but, as it now is, they are mere Egyptians who are in the midst of the camp of Israel without the mark or sign of blood upon them. IV. THE SELF-DECEIVED. (G. F. Pentecost, D. D.) People looking on will judge everything according to their own quality. You cannot get bad people to form good judgments. You cannot persuade good people to form mean and contemptible judgments. Let us suppose Moses and Aaron at the head of this great throng. Criticism would thus speak respecting the multitude: They must be better than they seem, or they would not follow the leadership of such men as Moses and Aaron; it is a very motley crowd, but it must be substantially good at heart, because look at the leadership which it has chosen. Or criticism might speak thus: Moses and Aaron cannot be much after all, or they would not allow this rag-tag-and-bob-tail following. Thus criticism, I repeat, is determined by quality. In the one case the multitudes get the benefit of the moral elevation of their leaders; in the other case the leaders come in for depreciation because of the motley character of their followers. Blessed be heaven, the Judge is just who shall judge us all. We shall not be left at the disposal of imperfect and selfish criticism. A crowd, even in church, is not to be judged indiscriminately or pronounced upon in some rough generalization. The crowd is "mixed." Men are not all in church for the same reason. Men are not all in church through the same motives. Some are in church who do not want to be there; they have a purpose to serve: some are there on account of mere curiosity. Others are in church to pray, to confess their life-sins, and seek the pity of God as expressed in pardon at the foot of the saving Cross. Outside criticism would thus judge us differently. Whilst we say this about the outward church, the great surging crowd that may be within the hallowed walls, we could say practically the same thing about the inner church. Even the inner church, gathered around the sacramental board, is a mixed multitude. For example, look at the difference of spiritual attainment. There is the veteran who knows his Bible almost by heart, and here is the little learner spelling out its earliest words. Have they a right to be in the same church? Their right is not in their attainments, but in their desire. But this makes church life very difficult to conduct: very difficult for the pastor and teacher, very difficult for the constituent members themselves. One can go at a great pace; another can only crawl. What is to be done when there is such a diversity of power? Then look at what a mixture of disposition there is even in the inner church. We are not all of one quality. Some men are born generous; other men are born misers. It is easy for some men to pray; other men have to scourge themselves to their knees. Look at the difference of faculty for work you find in the church. One man will do anything for you in the way of music. He likes it; it would be a burden to him not to do it. Thank God for such service! Another man will work in the Sunday school. He loves children; their presence makes him young; he can never be old so long as he sees the light of little faces. Every man is himself a mixed multitude. That is the philosophy. Have you ever gone far enough in the task of self-analysis to find out how many men you, the individual man, really are? You are self-inconsistent; you are not the same man at night you were in the morning; whatever you do, you do in a mixed way. It is human nature that is the mixed multitude. We know that we have motives; we have never seen them, but we have felt them; we know of a verity that we never do anything with a pure, simple, direct, frank motive. Sometimes the motive is as a whole good, with just one tittle taint in the middle of it. Sometimes the motive is predominantly bad, with just one little speck of white on the outside or on the left hand. So are we. It is the same way with our thoughts. We are not always impious. Sometimes even the unbeliever feels as though he could believe if one beam could be added to the light which already showers its glory upon his life. Sometimes the believer feels as if he had been misled, as if he were following some aerial sprite, some shadowy spectral nothing. At what point is he to be judged? God will judge him at his best. God accepts our prayers in their bloom. Do not, therefore, condemn yourselves because some. times you are in moods that really distress the very soul; on the other hand, do not flatter yourselves and commit yourselves to the seduction that ends in utterest failure of life. What is the great work which the gospel has to do in the soul in relation to all this mixture of motive and thought? It has to take out all the bad and throw it away. Come, thou Holy Ghost, and take out of our hearts the selfish motive, the miser's greed, the debasing thought, the little, mean, contemptible purpose; tear it up, burn it in unquenchable fire. When a man can so pray he has a seed hope that one day he shall be self-unanimous. Blessed will be the realization of self-unanimity.(J. Parker, D. D.) Scientific Illustrations. The remora, instead of swimming far by its own exertions, greatly prefers being transported from place to place on ships' bottoms, or even the bodies of sharks. When one of the sharks to which a remora is clinging is caught by a hook, and is pulled out of the water, the little parasite is shrewd in its own interest, for it drops off and makes for the bottom of the ship. As long as a ship remains within the tropics, numbers of remorse cling to its bottom, whether that be coppered or not, whence they dart off occasionally to pick up any morsels of greasy or farinaceous matter that may be thrown overboard, retiring again rapidly to their anchorage. These hangers-on resemble our social ones in the following particulars: they like travelling about; they do not care what they attach themselves to so long as it suits their purpose for the time; they will not get along by their own exertions if they can find others to carry them; they are sharp in their own interests, and know quite well when to desert a supporter; and they are ready to avail themselves of discarded or accidental ailment.(Scientific Illustrations.) People Aaron, Egyptians, Israelites, Moses, PharaohPlaces Egypt, Rameses, SuccothTopics Accordance, Account, Amount, Count, Determine, Divide, Eat, Eating, Family, Household, Lamb, Man's, Measure, Nearest, Needed, Neighbor, Neighbour, Persons, Share, Souls, TakingOutline 1. The beginning of the year is changed3. The Passover is instituted 11. The import of the rite of the Passover 15. Unleavened bread 29. The firstborn are slain 31. The Israelites are driven out of the land 37. They come to Succoth 41. The time of their sojourning 43. The ordinance of the Passover Dictionary of Bible Themes Exodus 12:4 4847 smallness 4530 unleavened bread Library The Passover: an Expiation and a Feast, a Memorial and a Prophecy'And the Lord spake unto Moses and Aaron in the land of Egypt, saying, 2. This month shall be unto you the beginning of months: it shall be the first month of the year to you. 3. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: 4. And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of … Alexander Maclaren—Expositions of Holy Scripture The Exodus A Question for Communicants The Blood The Birthnight of Freedom Of the Practice of Piety in Holy Feasting. Of Preparation. The Reaction against Egypt The Typical Significance of the Scriptures Declare their Divine Authorship Preparation for Passover. Disciples Contend for Precedence. Bread and Wine Appendix xii. The Baptism of Proselytes The Johannine Writings Circumcision, Temple Service, and Naming of Jesus. Opposition to Messiah in Vain Sundry Exhortations. Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion. Solomon's Temple Spiritualized Grace Abounding to the Chief of Sinners: Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year. The Prophet Amos. The Scriptures Jesus, My Rock. Links Exodus 12:4 NIVExodus 12:4 NLT Exodus 12:4 ESV Exodus 12:4 NASB Exodus 12:4 KJV Exodus 12:4 Bible Apps Exodus 12:4 Parallel Exodus 12:4 Biblia Paralela Exodus 12:4 Chinese Bible Exodus 12:4 French Bible Exodus 12:4 German Bible Exodus 12:4 Commentaries Bible Hub |
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