(8) Roast with fire.--Roasting is the simplest, the easiest, and the most primitive mode of cooking meat. It was also the only mode open to all the Hebrews, since the generality would not possess cauldrons large enough to receive an entire lamb. Further, the requirement put a difference between this and other victims, which were generally cut up and boiled (1 Samuel 2:14-15).
Unleavened bread . . . bitter herbs.--As partaking of the lamb typified feeding on Christ, so the putting away of leaven and eating unleavened bread signified the putting away of all defilement and corruption ere we approach Christ to feed on Him (1 Corinthians 5:8). As for the bitter herbs, they probably represented "self-denial" or "repentance"--fitting concomitants of the holy feast, where the Lamb of God is our food. At any rate, they were a protest against that animalism which turns a sacred banquet into a means of gratifying the appetite (1 Corinthians 11:20-22).
Verse 8. - Roast with fire. The meat of sacrificial meals was commonly boiled by the Hebrews (1 Samuel 2:14, 15). The command to roast the Paschal lamb is accounted for:
1. By its being a simpler and quicker process than boiling;
2. By a special sanctity being regarded as attaching to fire;
3. By the difficulty of cooking the animal whole unless it were roasted. Justin Martyr's statement that for roasting two wooden spits were required, placed at right angles the one to the other, and thus extending the victim on a cross, will seem to many a better ground for the direction than any of these. Andunleavened bread. See below, ver. 18. With bitter herbs. Literally, "with bitternesses." That herbs, or vegetables of some kind, are intended, there is no reasonable doubt. The Mishna enumerates endive, chicory, wild lettuce, and nettles among the herbs that might be eaten. It is a strange notion of Kurtz's, that the bitter herbs were a condiment, and "communicated a more agreeable flavour to the food." Undoubtedly they were a disagreeable accompaniment, and represented at once the bitterness of the Egyptian bondage (Exodus 1:14) and the need of self-denial, if we would feed on Christ.
12:1-20 The Lord makes all things new to those whom he delivers from the bondage of Satan, and takes to himself to be his people. The time when he does this is to them the beginning of a new life. God appointed that, on the night wherein they were to go out of Egypt, each family should kill a lamb, or that two or three families, if small, should kill one lamb. This lamb was to be eaten in the manner here directed, and the blood to be sprinkled on the door-posts, to mark the houses of the Israelites from those of the Egyptians. The angel of the Lord, when destroying the first-born of the Egyptians, would pass over the houses marked by the blood of the lamb: hence the name of this holy feast or ordinance. The passover was to be kept every year, both as a remembrance of Israel's preservation and deliverance out of Egypt, and as a remarkable type of Christ. Their safety and deliverance were not a reward of their own righteousness, but the gift of mercy. Of this they were reminded, and by this ordinance they were taught, that all blessings came to them through the shedding and sprinkling of blood. Observe, 1. The paschal lamb was typical. Christ is our passover, 1Co 5:7. Christ is the Lamb of God, Joh 1:29; often in the Revelation he is called the Lamb. It was to be in its prime; Christ offered up himself in the midst of his days, not when a babe at Bethlehem. It was to be without blemish; the Lord Jesus was a Lamb without spot: the judge who condemned Christ declared him innocent. It was to be set apart four days before, denoting the marking out of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It was to be slain, and roasted with fire, denoting the painful sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. Not a bone of it must be broken, which was fulfilled in Christ, Joh 19:33, denoting the unbroken strength of the Lord Jesus. 2. The sprinkling of the blood was typical. The blood of the lamb must be sprinkled, denoting the applying of the merits of Christ's death to our souls; we must receive the atonement, Ro 5:11. Faith is the bunch of hyssop, by which we apply the promises, and the benefits of the blood of Christ laid up in them, to ourselves. It was to be sprinkled on the door-posts, denoting the open profession we are to make of faith in Christ. It was not to be sprinkled upon the threshold; which cautions us to take heed of trampling under foot the blood of the covenant. It is precious blood, and must be precious to us. The blood, thus sprinkled, was a means of preserving the Israelites from the destroying angel, who had nothing to do where the blood was. The blood of Christ is the believer's protection from the wrath of God, the curse of the law, and the damnation of hell, Ro 8:1. 3. The solemn eating of the lamb was typical of our gospel duty to Christ. The paschal lamb was not to be looked upon only, but to be fed upon. So we must by faith make Christ our own; and we must receive spiritual strength and nourishment from him, as from our food, see Joh 6:53,55. It was all to be eaten; those who by faith feed upon Christ, must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. It was to be eaten at once, not put by till morning. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. It was to be eaten with bitter herbs, in remembrance of the bitterness of their bondage in Egypt; we must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin. Christ will be sweet to us, if sin be bitter. It was to be eaten standing, with their staves in their hands, as being ready to depart. When we feed upon Christ by faith, we must forsake the rule and the dominion of sin; sit loose to the world, and every thing in it; forsake all for Christ, and reckon it no bad bargain, Heb 13:13,14. 4. The feast of unleavened bread was typical of the Christian life, 1Co 5:7,8. Having received Christ Jesus the Lord, we must continually delight ourselves in Christ Jesus. No manner of work must be done, that is, no care admitted and indulged, which does not agree with, or would lessen this holy joy. The Jews were very strict as to the passover, so that no leaven should be found in their houses. It must be a feast kept in charity, without the leaven of malice; and in sincerity, without the leaven of hypocrisy. It was by an ordinance for ever; so long as we live we must continue feeding upon Christ, rejoicing in him always, with thankful mention of the great things he has done for us.
And they shall eat the flesh in that night, roast with fire,.... The night of the fourteenth of Nisan; and as the Jews reckoned their days from the evening preceding, this must be the beginning of the fifteenth day, which being observed, will serve to reconcile some passages relating to this ordinance. The lamb was to be roasted, not only because its flesh thereby would be more palatable and savoury, but because soonest dressed that way, their present circumstances requiring haste; but chiefly to denote the sufferings of Christ, the antitype of it, when he endured the wrath of God, poured out as fire upon him; and also to show, that he is to be fed upon by faith, which works by love, or to be received with hearts inflamed with love to him:
and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Exodus 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, 1 Corinthians 5:7,
and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says (p), is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Sol 2:9. Wild endive; of which Pliny says (q), there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah (r) and Maimonides (s), there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators (t) said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zechariah 12:10.
(p) Nat. Hist. l. 19. c. 8. & 21. 17. & 32. 22. (q) Ibid. (r) Misn. Pesach. c. 2. sect. 6. (s) Hilchot, Chametz Umetzah, c. 7. sect. 13. (t) Maimon. & Bartenora in Misn. Pesach. ut supra. (c. 2. sect. 6.)
Unleavened bread . . . bitter herbs.--As partaking of the lamb typified feeding on Christ, so the putting away of leaven and eating unleavened bread signified the putting away of all defilement and corruption ere we approach Christ to feed on Him (1 Corinthians 5:8). As for the bitter herbs, they probably represented "self-denial" or "repentance"--fitting concomitants of the holy feast, where the Lamb of God is our food. At any rate, they were a protest against that animalism which turns a sacred banquet into a means of gratifying the appetite (1 Corinthians 11:20-22).
1. By its being a simpler and quicker process than boiling;
2. By a special sanctity being regarded as attaching to fire;
3. By the difficulty of cooking the animal whole unless it were roasted. Justin Martyr's statement that for roasting two wooden spits were required, placed at right angles the one to the other, and thus extending the victim on a cross, will seem to many a better ground for the direction than any of these. And unleavened bread. See below, ver. 18. With bitter herbs. Literally, "with bitternesses." That herbs, or vegetables of some kind, are intended, there is no reasonable doubt. The Mishna enumerates endive, chicory, wild lettuce, and nettles among the herbs that might be eaten. It is a strange notion of Kurtz's, that the bitter herbs were a condiment, and "communicated a more agreeable flavour to the food." Undoubtedly they were a disagreeable accompaniment, and represented at once the bitterness of the Egyptian bondage (Exodus 1:14) and the need of self-denial, if we would feed on Christ.
and unleavened bread; this also was to be eaten at the same time, and for seven days running, even to the twenty first day of the month, Exodus 12:15, where see more concerning this: the reason of this also was, because they were then in haste, and could not stay to leaven the dough that was in their troughs; and was significative of the unleavened bread of sincerity and truth, with which the true passover lamb is to be eaten, in opposition to the leaven of error, hypocrisy, and malice, 1 Corinthians 5:7,
and with bitter herbs they shall eat it; the Vulgate Latin version renders it, "with wild lettuces", which are very bitter; and the worst sort of which, for bitterness, Pliny says (p), is what they call "picris", which has its name from the bitterness of it, and is the same by which the Septuagint render the word here: the Targum of Jonathan is,"with horehound and endive they shall eat it;''and so the Targum on Sol 2:9. Wild endive; of which Pliny says (q), there is a wild endive, which in Egypt they call cichory, and bids fair to be one of these herbs; according to the Misnah (r) and Maimonides (s), there were five sorts of them, and anyone, or all of them, might be eaten; their names with both are these, Chazoreth, Ulshin, Thamcah, Charcabinah, and Maror; the four first of which may be the wild lettuce, endive, horehound, or perhaps "tansie"; and cichory the last. Maror has its name from bitterness, and is by the Misnic commentators (t) said to be a sort of the most bitter coriander; it seems to be the same with "picris": but whatever they were, for it is uncertain what they were, they were expressive of the bitter afflictions of the children of Israel in Egypt, with which their lives were made bitter; and of those bitter afflictions and persecutions in the world, which they that will live godly in Christ Jesus must expect to endure; as well as they may signify that as a crucified Christ must be looked upon, and lived upon by faith, so with mourning and humiliation for sin, and with true repentance for it as an evil and bitter thing, see Zechariah 12:10.
(p) Nat. Hist. l. 19. c. 8. & 21. 17. & 32. 22. (q) Ibid. (r) Misn. Pesach. c. 2. sect. 6. (s) Hilchot, Chametz Umetzah, c. 7. sect. 13. (t) Maimon. & Bartenora in Misn. Pesach. ut supra. (c. 2. sect. 6.)