• Title Page
• Pentateuch
  • Lesson 1: Genesis 1–11
  • Lesson 2: Genesis 12:1–28:15
  • Lesson 3: Genesis 28–50
  • Lesson 4: Exodus 1–19
  • Lesson 5: Exodus 20–40
    • Our New Work
    • The Tabernacle
    • The Tabernacle— A Type
    • The Priesthood
    • The Types in Exodus
  • Lesson 6: Leviticus
  • Lesson 7: Numbers 1–19
  • Lesson 8: Numbers 20–36
  • Lesson 9: Deuteronomy
• History
• Poetry
• Prophets
• Post Captivity Prophets
• Gospels, Acts
• Pauline Epistles
• General Epistles

Word and authenticated messengers through which the same has been ministered to us. The next thought might be the means of the Passover with all the suggestiveness of the slaying of the lamb and the sprinkling of its blood, as brought before us in New Testament teaching in I Corinthians 5:7-8; Romans 3:24-26; I Peter 1:18-20, and other places. Another thought might be the effects of the Passover, seen to be at least threefold, e.g., salvation from death, deliverance from bondage, and entrance into Canaan, symbolizing at once salvation both from the guilt and power of sin, and rest in the fulness of Christ. And then there is a final thought in the application of the matter, since the effects or blessings of the Passover were for all who believed and obeyed God in making the necessary provisions in the slain lamb and sprinkled blood, without reference either to the question of character or the degree or quality of faith. The New Testament Scriptures which form the parallel to this are, of course, very numerous and familiar. “Whosoever believeth,” “Whosoever will may come,” “Not by works of righteousness which we have done,” etc. For such places as these consult the marginal references in your Bibles or Cruden’s Complete Concordance.

Exodus 20-40

There were two further observations on the subject matter of the last lesson I should like to have made, had it not been already somewhat extended. The first was the “difference” which God put between the Egyptians and Israel (Exodus 11:7). Notice that it was the difference between “life” and “death,” and its determining point was the sprinkled blood of the lamb. Teachers who are conducting classes will, it is hoped, seize upon such opportunities to illustrate and emphasize the distinction between the saved and the unsaved as based on faith in the atonement of Jesus Christ.

The second observation refers to “the beginning of months” (Exodus 12:1-2). This is interesting not only as bearing on the fact that the Jews have a religious as well as a civil year, the one beginning in the spring (March-April), and the other in the autumn (September-October), but also as showing that their deliverance from Egypt marked a new era in their history. Henceforth in their relations to Jehovah, the past was to be regarded as a blank. The suggestion is obvious that “redemption is the first step in real life.”