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Good evening to everyone. Please 
turn your Bibles to Exodus chapter 12, please. Exodus chapter 12. We noted this morning when we 
were looking at the institution of our Lord's Supper, we noted 
that it was taking place within the context of the Passover meal. 
We also noted that there was great significance in the fact 
that our Lord Jesus Christ was the fulfillment of the Passover. And we noted that when he broke 
the bread, it was symbolic of his body broken for his people. We also noted that it did not 
mean that the Lord Jesus Christ's bones were broken. And that was 
something that was a fulfillment of Exodus chapter 12 and verse 
46, that the bones of the Passover lamb were not to be broken in 
the carrying forth of that Old Testament ordinance. Well, tonight 
I thought it a great idea to do a brief exercise in typology. So please don't everyone or anybody 
leave the church, but we'll do a brief exercise in typology. And I hope it will be, at least 
in some small measure, edifying and help us to maybe bring into 
greater vision on an evening, on a Sunday evening in Chilliwack, 
the chief object of our affection, the Lord Jesus Christ, because 
the typology does concern him. tonight. Now what is typology? Typology is the study of types. Well, what are types? Types are 
signs or symbols or figures of something to come in the case 
of the Bible. And we have them throughout the 
Old Testament. There are typical things and 
there are typical persons in the Old Testament. Some typical 
things that you may be well aware of, Egyptian bondage was a typical 
thing or a typical event. in the life of old covenant Israel. The anti-type, or the fulfillment 
of that type, was spiritual deliverance from sin affected by our Lord 
Jesus Christ. Also in Hebrews chapter 10 at 
verse 23, we have in the context of arguing for the necessity 
of a mediatorial death to affect or confirm a covenant, We read 
this, therefore it was necessary that the coffees of the things 
in the heavens should be purified with these, but the heavenly 
things with better sacrifices than these. Of course, speaking 
of the blood of calves and goats as being typical, prefiguring 
the blood of the Lord Jesus Christ, which would ratify the New Covenant. Typical persons, Joseph, Joseph, 
in the Old Testament, is a typical person, the antitype being Christ 
Jesus, our Lord, Genesis 50, 20. You meant evil against me, 
but God meant it for good, to save many people, Joseph speaking 
to his brothers, Acts 2, 23. Him, Christ, being delivered 
up by the determined purpose and foreknowledge of God, you 
have taken by lawless hands, have crucified and put to death. very similar Joseph being typical 
of Christ, and also David, another person that was typical, who 
is typical of our Lord Jesus Christ. We only need to consider 
the fact that David delivered Israel from before the tyranny 
of the Philistine giant saved Israel on that great day. We 
only need to look a little bit further back in that discourse 
to see that the one who delivered them was one who was of no notable 
appearance, no notable physical stature, and he was one who was 
keeping sheep. So there are striking similarities 
in not only that, but typology in the Old Testament. Things, 
forms, symbols, figures that point forward to our Lord Jesus 
Christ. And there is a case, of course, 
where we have both a thing and a person that are typical in 
the Old Testament. Not only one, but Moses and the 
bronze serpent. Moses, of course, in the wilderness 
raised up that serpent, both being typical of Christ, who 
not only was that one who was lifted up upon the cross for 
people to look upon and believe, but he was also the one who gave 
himself up to be lifted up upon the cross of Calvary. We're going 
to read Exodus chapter 12. 1-13 and consider Passover, the 
Passover in Christ and the typology related to that. Exodus chapter 
12 verse 1, Now the Lord spoke to Moses and Aaron in the land 
of Egypt, saying, This month shall be your beginning of months. 
It shall be the first month of the year to you. Speak to all 
the congregation of Israel, saying, On the tenth of this month every 
man shall take for himself a lamb according to the house of his 
father, a lamb for a household. And if the household is too small 
for the lamb, let him and his neighbor next to his house take 
it according to the number of the persons. According to each 
man's need, you shall make your count for the lamb. Your lamb 
shall be without blemish, a male of the first year. You may take 
it from the sheep or from the goats. Now you shall keep it 
until the fourteenth day of the same month. shall kill it at twilight, and 
they shall take some of the blood, and put it on the two doorposts, 
and on the lintel of the houses where they eat it. Then they 
shall eat the flesh on that night, roasted in fire, with unleavened 
bread, and with bitter herbs they shall eat it. Do not eat 
it raw, nor boiled at all with water, but roasted in fire, its 
head, and its legs, and its entrails. You shall let none of it remain 
until morning, and what remains of it until morning you shall 
burn with fire. And thus you shall eat it, with 
the belt on your waist, your sandals on your feet, and your 
staff in your hand. So you shall eat it in haste. 
It is the Lord's Passover. For I will pass through the land 
of Egypt on that night, and will strike all the firstborn in the 
land of Egypt, both man and beast. And against all the gods of Egypt 
I will execute judgment. I am the Lord. Now the blood 
shall be a sign for you on the houses where you are. And when 
I see the blood, I will pass over you. And the plague shall 
not be on you to destroy you when I strike the land of Egypt. Amen. Well, let us pray. Father, 
we Praise you and we thank you for the Holy Scripture, God. 
We thank you for this account in our Old Testaments. We thank 
you for the reality of the event itself and the blessed fact, 
God, that you saved those people from temporal destruction, that 
you saved your covenant people from the destruction of the destroyer. We thank you that by the blood 
of a Passover lamb, they were saved from that trouble. And 
we thank you, Lord God, for what it points to. We thank you, Lord 
God, for the fact that this points to that full and final realization 
that the Lord Jesus Christ, our Passover sacrifice, saves us 
from spiritual destruction, saves his people from death and from 
hell. And we pray, Lord God, that we 
would consider the weight of your Bible, your Holy Word, and 
that we would consider the glory of a topic, even a light typology, 
Lord God. These things in Holy Scripture 
that instruct, that guide, that edify, that build us up in our 
most holy faith. And we just pray that you'd send 
the aid of your Holy Spirit now as we consider your Holy Scriptures. 
We pray in the name of our Lord Jesus Christ. Amen. Well, here 
we have it, and the account does continue in Exodus chapter 12. 
We have the account of the institution of the Passover meal. We consider 
this morning the institution of the Lord's Supper. Many similarities 
there, of course, to the Passover meal, and it took place within 
the context of the Passover meal. And we'll look tonight at the 
Passover and our Lord Jesus Christ and the typology that we find 
in it. Augustus Toplady stated in his 
work, Christ Our Passover, a work that I am certainly taking much 
of this from, and I am indebted to Augustus Toplady for much 
of the content here of the sermon, but this is Augustus Toplady. 
The Jewish sacrament of the Passover, or the slaughtering of the Paschal 
Lamb, was exactly typical of the sufferings and death of the 
Son of God. Now, in other words, or maybe 
not in other words, but a comment on that, it is not simply coincidental 
things that we find in the passages of Holy Scripture with regards 
to an Old Covenant description or historical narrative and a 
New Testament language that some may just call similar. No, there 
is a direct connection. There is a purposeful resemblance 
to Christ, our Passover sacrifice, and to the historical Passover 
instituted 1500 years, roughly, prior to Christ. So again, the 
Jewish Passover was exactly typical of the sufferings and death of 
the Son of God. Now, we don't need to struggle 
when we search our New Testaments to find explicit and implicit 
language that tie the Lord Jesus Christ and His sacrificial work 
to the Passover Lamb of Exodus chapter 12. Now, we certainly 
don't have to are aided by the apostles as they refer to Christ 
with peculiar language that touches upon the Passover lamb. Peter 
in 1 Peter 18 and 19, you were not redeemed by corruptible things 
like silver and gold, but by the precious blood of Jesus Christ 
as of a lamb without blemish and without spot. Striking language, 
not just general language of a lamb, meek and patient and 
innocent, but peculiar language, exact language concerning the 
Passover land of Exodus chapter 12. Or explicitly connecting 
Christ does all do when he writes in 1 Corinthians 5 chapter 5 
at verse 7, For indeed Christ our Passover was sacrificed for 
us. You can't get any clearer than 
that. For indeed Christ, our Passover, was sacrificed for 
us. And also John the Baptist. Behold, 
the Lamb of God takes away the sins of the world. Now many will 
debate over whether John the Baptist there is referring to 
the Lamb of God in Exodus chapter 12, or if he's referring to Isaiah 
53, Jesus Christ being described there by the prophet as a lamb, 
or Christ as a lamb who was led to the slaughter as a sheep before 
its shearer is silent, so he opened not its mouth. But there 
is evidence, there is research, there are documents that would 
point to the fact that many of the fathers may have conjoined 
those two realities. And why not? It makes sense, 
because the Bible the Bible as Jesus Christ as the Lamb of God, 
not only as the Lamb from Isaiah 53, or as a Lamb led to the slaughter, 
but also as the Passover Lamb, as we see clearly, set forth 
by Paul, by John also in his Gospel at the account of the 
crucifixion. So that is just something of 
a brief introduction. We're going to have eight points 
here. Eight points of comparison or resemblance, the Passover 
lamb to Christ, our Passover lamb. But first, a small secondary 
introduction and a qualification. There's some interesting information 
here in this second introduction before we get to those eight 
points. It is noteworthy that they chose 
a lamb, or that God chose a lamb to be slaughtered in the first 
Passover meal, or in the Passover sacrifice. Why is it noteworthy? Well, because the Egyptians worshipped 
the lamb. The Egyptians worshipped the 
lamb. The Jews, of course, were in bondage in Egypt. And so God, 
in His infinite wisdom, exercises something of a wholesome mockery. rather than the Creator, who 
is God-blessed forever. Amen. So it is striking and it 
is amazing that our great God, again, exercises a little bit 
of wholesome mockery to dispel, to rebuke the folly of our great 
God. of Egyptian idolatry. The lamb that the Egyptians worshipped 
was slaughtered, was cooked, was eaten, and was wholly burned 
in the Passover sacrifice and in the Passover celebration. 
So not only is this a meal, an institution of a memorial celebration, 
but it is a divine declaration of mockery, it is a divine rebuke 
from on high that the Egyptians would sink to such a place to 
worship a lamb, to worship the creature rather than the creator. And it is striking too, the irony 
it is right and fully proper and wholesome to worship a Lamb, 
the Lamb of God, the Lord Jesus Christ, who takes away the sins 
of the world. Now, a qualification before we 
get to these great typological comparisons. Unlike the Lamb, 
the New Covenant era is not a new era. Unlike the creature, the 
Lamb, who cannot help himself, who is innocent, meek and patient, 
characteristics of our Lord Jesus, but unlike that Lamb who cannot 
help himself, the Lord Jesus Christ surely could, certainly 
could help himself. In fact, His coming into the 
world to take on the office of the Lamb, if I can use that language, 
not a fourth office, the office of the Lamb. But Jesus Christ, 
in taking upon the life and ministry of the Lamb of God, did so out 
of divine volition. In other words, he being the 
God-man, he being God, manifested in the flesh, took upon that 
role voluntarily. Behold, I have come, in the volume 
of the book it is written of me, to do your will, O God. So 
Jesus Christ was not helpless wholly and completely like a 
lamb is. Jesus Christ, of course, was 
helpless by divine design and voluntarily before Pilate, before 
his persecutors, before those who would try him before the 
crucifixion. But as we noticed this morning, 
or as our brother noticed, that Lamb of God, Jesus Christ, who 
was meek and mild and patient and innocent, who did not revile 
in return when he was reviled, is also that Lamb of God whom 
people have to hide from, whom the wicked have to hide from. 
Remember, he read from that, that those who were wicked had 
to hide themselves from the wrath of the Lamb. That is something 
peculiar to the Lord Jesus Christ, as we don't necessarily, or I 
don't think anybody has ever hidden from the wrath of a furry, 
creaturely Lamb. Well, we'll move on now then 
to our eight points. And the first point that we have, 
and you can keep your eyes on your text here as we move between 
these points. First off, from verse five, the 
lamb was to be a lamb without blemish. Notice the text, verse 
five, your lamb shall be without blemish. Well, those of us within 
these four walls ought not to have to struggle to find the 
connection to our Lord Jesus Christ. We read that passage, 
or I alluded to that passage, 1 Peter 1, 18 and 19. Jesus Christ 
redeemed us by his precious blood, not by corruptible things, but 
by his precious blood, the blood as of a lamb without blemish 
and without spot. Our Lord Jesus Christ was innocent, 
he was sinless. Unlike those of us whom he calls 
brethren, he took upon our form, our likenesses, he took upon 
himself human flesh. But unlike us, he had no sin. 
He did not transgress the righteous precepts of our holy and our 
covenant Lord. He did not, as we noted this 
morning, fracture upon fracture, do violence to the precepts, 
to the statutes. of our great God. No, our Lord 
Jesus Christ was sinless. Again, the people in this particular, 
or the Jews, who were to engage in this ordinance, who were to 
partake of the Passover meal, would take a lamb, not one that 
was defective, not one that was blind, not one that was lame, 
but a lamb free of malady, free of spots, free of blemishes, 
and that is certainly, of course, a picture, a prefiguring of our 
blessed Christ. a lamb without blemish and without 
spot. Now secondly, notice right after 
that, your lamb shall be without blemish, a male of the first 
year. A male of the first year. Well, 
what does that mean? Well, unlike humans with many animals, when 
they reach a year old, they're not a baby still. still struggling 
to walk or still struggling to learn or do whatever human babies 
do. Unlike humans, many animals are 
of an adult age at the age of one year. We have here in the 
account a male of the first year was to be taken. It was to be 
slaughtered in its prime, not as an infant lamb and not as 
an elderly lamb. We don't see here that they were 
to take a lamb that's without blemish, a male of its 13th year. I'm not sure how long lambs live. 
But it was not an infant lamb that was to be taken, and it 
was not an elderly lamb. Well, how does this prefigure 
our Lord Jesus Christ? Well, our Lord Jesus Christ was 
in his prime of manhood when he was crucified upon the cross 
of Calvary as our Passover sacrifice. He was not delivered up. He was 
not given up as an infant. He was not delivered up. He was 
not given up as an elderly man. He was in his prime at roughly 
33 years of age is when our Lord Jesus Christ was fixed by Roman 
nails to that tree and crucified on behalf of guilty sinners. A male of the first year, sacrificed 
in its prime for the Passover celebration, prefigured our Lord 
Jesus Christ cut off in his prime for the sins of his people. Now 
notice also the discourse continues, you may take it from the sheep 
or from the goats, now you shall keep it until the fourteenth 
day of the same month, then the whole assembly of the congregation 
of Israel shall kill it at twilight. This is point number three. a 
regulation or instruction by the Lord God to Moses, from Moses 
to the people, that the whole assembly, or was that the whole 
assembly of the congregation of Israel shall kill the Lamb 
at twilight. Now, in the back of your minds, 
hopefully the wheels are turning here. Who is it that was wholly 
complicit in the death of the Lord Jesus Christ? Who was it 
that murdered the Lord of Glory, but the nation of Israel? It 
was they themselves that cried out, His blood be upon us and 
our children. would get up with great boldness 
before the house of Israel, and he would say to the house of 
Israel, Therefore, let all the house of Israel know assuredly 
that this Jesus, whom you crucified, has been made both Lord and Christ. It was the nation of Israel that 
slaughtered the Lamb of God, that slaughtered our Lord Jesus 
Christ, that murdered him, that slaughtered the Lamb of God, 
with wicked hands. Related to this fact, or related 
to this fact, that it was the congregation of Israel that was 
to kill the Passover lamb, is the fact, excuse me, is that 
they were to do so publicly. The slaughtering of the Passover 
lamb was to take place not in private, not in seclusion, but 
openly and in public. Well, so too was our Passover 
sacrifice, the Lord Jesus Christ's slaughter. He was not slaughtered 
in private. He was not taken into some mountain 
seclusion. He was put up upon an open mountain. He was put up and raised up upon 
that tree on an open mountain, on Calvary's Mount, on the place 
of the stall, also called Golgotha. And many people could see him. 
How many people? Well, he was crucified right 
within view, of course, of the major city in that area, Jerusalem, 
the holy city. What else was going on at the 
time of the crucifixion of our Lord Jesus Christ? Well, we noted 
it this morning, the Passover meal. Jews would come from far 
and wide to gather in Jerusalem for the Passover meal. So our 
Lord Jesus Christ was killed by the congregation of Israel 
and they only and he was killed openly and in public just like 
the Passover lamb. He was put on display on a mountain 
to be viewed from the city to be viewed from all those who 
were gathered together. And also note verse 21, Note 
verse 21, sort of included in point number three here. Then 
Moses called for all the elders of Israel and said to them, pick 
out and take lambs for yourselves according to your families and 
kill the Passover lamb. What did the elders of Israel 
do? What did the people of Israel 
do before Pilate but pick the lamb of God from two criminals? They picked Jesus, the Lamb of 
God, instead of, or they picked Barabbas, yes, but in essence 
they picked the Lord Jesus Christ to be crucified. They said, release 
to us Barabbas, we choose Christ to be crucified. Crucify Him. Crucify Him, they cry. And so we have, again, clear 
with regards to the death of our Lord Jesus Christ, with regards 
to his death in public, with regards to his being picked by 
the elders and the people of Israel, we have the fulfillment 
of that picture of the Passover lamb which was picked and chosen 
and killed likewise. Point number four. Point number 
four, and for this you can turn to verse 22 or look at verse 
22, and you shall take a bunch of hyssop, dip it in the blood 
that is in the basin and strike the lentil and the two doorposts 
with the blood that is in the basin. The blood spilled in the 
slaying of the Passover lamb was to be caught in a basin. 
Now this one may be a little harder and maybe not as much 
of a point A to point B drawing of a line, but again, the blood 
spilled in the slaying of the Passover lamb was to be caught 
in a basin. Now what is this then? How do 
we now compare this, or how does this resemble the Lord Jesus 
Christ, but by the value, the inestimable value, the incalculable 
value, if that is a word, the high and sovereign and holy and 
righteous value of the blood of our Lord Jesus Christ spilled 
by His veins on the cross of Calvary. the blood of the Passover 
lamb was not to be spilled, it was to be caught in a basin so 
that it could then, as the verse continues, be wiped on the lintels 
and the two doorposts in order for the destroyer to pass over 
the firstborn of Israel. Well, that is a picture. That 
is a type of the anti-type, which is the inestimable value of the 
blood of our precious Christ. We noted this morning the importance 
of properly understanding sin. Sin just isn't generically bad 
stuff. Sin is a transgression of, or 
lack of conformity unto, the law of God, something that the 
lawgiver takes seriously. A transgression of his law isn't 
a small thing, it is a large thing, and the penalty to do 
it is death and hell. Well, the Lord Jesus Christ comes, 
he comes in the fullness of time to give himself up upon the cross 
of Calvary to spill his precious blood. And it need not be caught 
by a basin, because in and of itself, Christ's blood is fully 
efficacious. In and of itself, Christ's blood 
is fully powerful, fully able to do the job with which it was 
intended to do, the job that it was intended to do, and that 
is to perfectly save a multitude that no man can number. Not a drop spilled of the Savior's 
blood was spilled in vain. We don't hold to a hypothetical 
atonement. We do not hold to a maybe or 
a perhaps or a, if all goes well, atonement. We hold to full and 
definite and particular and limited atonement. The fact that our 
Lord Jesus Christ died upon the cross of Calvary in order to 
perfectly save all those whom God had given to him. And so that is a picture of the 
value, the very high value of the blood of the Lord Jesus Christ, 
when he cried, it is finished, from that cross, having spilled 
his precious blood, it was not, again, so that evangelical preachers 
could preach a half atonement, a half a gospel, a maybe atonement, 
and if you believe, then the blood will be powerful for you. 
Certainly that is true. If you do believe Jesus Christ's 
blood is powerful for you, but it is not to preach a free will 
atonement of Jesus Christ died for all and it is now up to us 
to make that particular atonement efficacious, or Christ has done 
his 75%, you have to do the other 25%. That's hogwash. The Lord Jesus Christ died perfectly 
to save A multitude that no man can number By his fill and his 
precious blood. Now with that blood also, going 
back to verse 12 and 13, the blood of the Passover lambs sprinkled 
on the doorposts delivered the Jews from temporal destruction. Verse 12, For I will pass through 
the land of Egypt on that night and will strike all the firstborn 
in the land of Egypt, both man and beast, and against all the 
gods of Egypt I will execute judgment. I am the Lord. Now 
the blood shall be a sign for you on the houses where you are. 
And when I see the blood, I will pass over you and the plague 
shall not be on you to destroy you when I strike the land of 
Egypt." So by the blood of a Passover lamb, the people of God were 
saved in like manner in the new covenant. and not a temporal 
deliverance, but a spiritual and an everlasting deliverance, 
in life manner, in the new covenant, the blood of a Passover lamb, 
in this case, the fully realized divine Passover lamb. The blood 
of that Passover lamb, our Lord Jesus Christ, saves us from the 
destroyer and from judgment. And that should be a blessed 
reality if we're ever in our devotions or if we're ever reading 
through our Old Testaments and we come to Exodus chapter 12 
at verse 13 and we read this, and when I see the blood, I will 
pass over you. That's glorious. When Jesus Christ 
or when our God sees the blood of the Lord Jesus Christ, if 
we can use that language in that picture, he passes over us. We're not included in the judgments 
of the great God. We're not included in this horrific 
judgment. of our destroying God, who will 
destroy the firstborn of Egypt, who will destroy it from both 
man and beast, and against all the gods of Egypt will He execute 
judgment. We don't have to fall into the 
hands of a terrifying and a horrible God to use the language of wrath 
and judgment, because we have been covered by the blood of 
the Passover Lamb, our Lord Jesus Christ. And it is striking, as 
a side note, that Unlike the notions of many in Christianity 
that the judgment or the wrath of God or the visitation of divine 
wrath is something that is passive on God's part directed towards 
people. We'll notice here that the active 
element here isn't the saving of the people necessarily, but 
it is the judgment that God visits upon the wicked in Egypt. It 
is not the people who are wicked, the sinners in Egypt, or the 
wicked in Egypt, that are passed over and left, and then God actively 
seeking the nation of Israel. No, notice the language. For 
I will pass through the land of Egypt on that night, and will 
strike all the firstborn in the land of Egypt, both man and beast, 
and against all the gods of Egypt I will execute judgment. And 
then at verse 13, And the plague shall not be on you to destroy 
you, when I strike the land of Egypt. No, God is not passive, 
leaving sinners to their judgment, leaving them to exercise their 
own judgment and send themselves to hell. No, our God is actively 
seeking out and pursuing the sinner, the wicked, and actively 
destroying them and bringing his wrath to bear upon their 
heads. But it is a glorious thing. The 
blood of the Passover lamb delivered the Jews from temporal destruction. In like manner, the blood of 
the Passover lamb, Jesus Christ, delivers his people from spiritual 
and everlasting destruction. One New Testament note before 
we move on to the next point that you can refer to. as a fulfillment of or as a tied, 
connected text to this particular reality, Romans 5 and verse 9. Romans 5 and verse 9, I'll begin 
reading in verse 6, for when we were still without strength 
in due time, Christ died for the ungodly. for scarcely for 
a righteous man will one die, yet perhaps for a good man someone 
would even dare to die. But God demonstrates his own 
love toward us in that while we were still sinners, Christ 
died for us. Much more then, having now been 
justified by his blood, we shall be saved from wrath through him." 
Strikingly relevant to what we just read in Exodus chapter 12. 
much more than, having now been justified by his blood, we shall 
be saved from wrath through him. It's very interesting. We have 
that language justified by his blood. We also have the language 
in the Bible justified by faith. We also have the language in 
the Bible justified by his grace. Are these contradictions? No, 
there is blessed unity. There is blessed aggregate between 
those terms justified by blood, justified by faith. justified 
by grace. But note the language again with 
regards to the Passover and the Exodus, by his blood we shall 
be saved from wrath through him. Also you can just jot down, you 
won't read from it, Revelation chapter 5 and verse 9, another 
R book chapter 5, verse 9, also speaks of those who have been 
saved by the blood of the Lamb, those who have been made kings 
and priests to their God by the redemption wrought by the Lamb 
of God. Point number 6. Note also the 
thoroughness by which the Lamb was to be roasted. the thoroughness 
by which the lamb was to be roasted. You can go to verse 8 and we'll 
read verses 8, 9, and 10. This is in Exodus chapter 12. Then they shall eat the flesh 
on that night, roasted in fire, with unleavened bread, and with 
bitter herbs they shall eat it. do not eat it raw nor boiled 
at all with water, but roast it in fire, its head with its 
legs and its entrails. You shall let none of it remain 
until morning, and what remains of it until morning you shall 
burn with fire." The thoroughness by which the lamb was roasted, 
how does this connect with the Passover lamb, our Lord Jesus 
Christ? Well, the extensiveness, the 
thoroughness by which the Lord Jesus Christ received the wrath 
of God on our behalf. Fire in ancient times, fire in 
antiquity was a symbol of wrath, was a symbol of the consuming 
activity of a judging deity. And it's used, of course, in 
our Bibles. not that we're borrowing from pagan religion, but it is 
a biblical reality that fire is often used as a symbol of 
the wrath of God. Well, our Lord Jesus Christ, 
what did he do? When we read this language, or 
when we consider this lead-up to the anti-type, of the roasted 
lamb, when we read the thoroughness by which the lamb was to be roasted, 
it ought to conjure up thoughts of the extensive suffering of 
our Lord, and as we just noted that it's the wrath of God being 
brought to bear upon an individual, we ought to think of that scene 
in Gethsemane. Remember what was going on there, 
or the language that the Lord Jesus Christ used. The language 
that he used was that he was pleading with the father for 
the cup to pass from him. And we've noted before from the 
pulpit Pastor Butler more than I that that cup is what the wrath 
of God or the cup of the wrath of God that Jesus Christ was 
about to drink to the last drop on behalf of sinners. So it is 
the case that like the ram was roasted to extensively like the 
ram was was roasted thoroughly our Lord Jesus Christ thoroughly 
and to the last drop on our behalf. It was not half 
of a roasting. It was not half of a taking upon 
himself wrath. It was not a small thing. It wasn't a simple death. It 
was not that the Lord Jesus Christ simply was put to death, but 
he suffered. There was travail outwardly upon 
his body, torture. The receiving, again, of breach 
upon breach of his flesh. He was spit upon, mocked, and 
beaten. pierced with Roman nails, he was pierced in his side, albeit 
after death, but nevertheless the Lord Jesus Christ received 
upon his body many an external trial, but also the travail of 
the inner man as he took upon himself the wrath of God. He 
cried from the cross, My God, my God, why hast thou forsaken 
me? Not a cry because he had received 
physical bruising, beatings, and woundings, but because the 
wrath of his father had been poured out upon him to the uttermost. But he, of course, took it willingly 
in obedience, or in the place, and in the stead of his people. 
Point number seven, notice at verse 46. One more point after 
this one. Notice at verse 46. and we looked 
at this this morning, we'll just turn there again to see the blessed 
connectivity of Holy Scripture. One of the attributes of Holy 
Scripture, just before I read this, that our Confession speaks 
of in arguing for its infallibility and its God-breathedness, is 
the consent of all the parts, and the scope of the whole, in 
parenthesis, which is to bring all glory to God. The consent 
of the parts, we'll note here as we look, well we've noted 
it much already, we'll note here as we read from this and then 
as we read from John chapter 19 verse 46 of Exodus 12 in one 
house it shall be eaten you shall not carry any of the flesh outside 
the house nor shall you break one of its bones John chapter 
19 as the Lord Jesus Christ has died upon the cross of Calvary, 
and as the Roman soldiers are asked to expedite the procedure 
on behalf of the Jews, we read at verse 31, Therefore, because 
it was the preparation day, that the body should not remain on 
the cross on the Sabbath, for that Sabbath was a high day, 
the Jews asked Pilate that their legs might be broken, and that 
they might be taken away. Then the soldiers came and broke 
the legs of the first and of the other who was crucified with 
him. But when they came to Jesus and saw that he was already dead, 
they did not break his legs." Now, without the support or without 
the Old Testament, without our knowledge of Exodus chapter 12 
and the Passover celebration, specifically verse 46, this wouldn't 
mean as much to us when we read this particular passage. And 
it reads more, or it ought to mean more, rather, as we read 
on. But one of the soldiers pierced 
his side with a spear, and immediately blood and water came out. And 
he who has seen has testified, and his testimony is true, and 
he knows that he is telling the truth, so that you may believe. 
For these things were done that the Scripture should be fulfilled, 
not one of his bones shall be broken." Glorious, glorious fulfillment 
of Holy Scripture. It's amazing that just everything, 
the weight of all of the data that we have in our New Testaments 
with regards to the ministry, the life, the death of our Lord 
Jesus Christ, how much crosses over, how much resembles, and 
how much by divine design is connected to the Old Testament. 
And it is deliberate. It is not just, oh, it's the 
Bible and it's similar language. No, our Bible's interpreted for 
us that the scripture should be fulfilled, not one of his 
bones shall be broken. And again, that's language that 
we just read, not of a person, not of a male individual human, 
but of the Passover lamb that was to be slaughtered and its 
blood used to decorate the lentils in the doorposts in order that 
God would pass over the firstborn of Israel, saving them from the 
judgment being brought upon Egypt. While eighthly, our eighth and 
final point, we have this fact, the Passover lamb was not only 
sacrificed, but was to be eaten. Now, of course I'll issue a qualification, 
and hopefully for those who are here this morning, I already 
have, that the Lord Jesus Christ, of course, is not physically 
eaten, Such a statement or such a doctrine is an abomination, 
is a blasphemy, does violence to holy writ and to the atoning 
work of our Christ, and to the doctrine of his humanity and 
his deity, to be sure. But what do we mean then when 
we say that the Passover lamb was not only sacrificed, but 
was to be eaten? While we have at verse 8, again, 
the fact that the Passover lamb was to be eaten, then they shall 
eat the flesh on that night roasted in fire, Exodus chapter 12 and 
verse 8. And we have in John chapter 6, 
our Lord Jesus Christ, the Lamb of God, our Passover sacrifice, 
using the language of eating His flesh and drinking His blood. Now we'll issue a qualification 
of course, but John chapter 6 at verse 53, Then Jesus said to 
them, Most assuredly, I say to you, unless you eat the flesh 
of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks 
my blood has eternal life, and I will raise him up at the last 
day, for my flesh is food indeed. and my blood is drink indeed. He who eats my flesh and drinks 
my blood abides in me, and I in him." Now, this is a saying that 
caused problems for the audience to which Jesus was speaking to. 
Well, what do you mean, Jesus? And I think we have a vindication 
of the Protestant doctrine at verse 52. not only there, but 
at verse 52, the Jews therefore quarreled among themselves, saying, 
how can this man give us his flesh to eat? It's the same sort 
of question that Nicodemus asked when Jesus was speaking about 
the new birth. When he said, you must be born 
again, and Nicodemus said, well, I have to enter once again a 
second time into my mother's womb to be born again. And Jesus 
says, well, Jesus doesn't really answer him explicitly. He just 
repeats it. You must be born again to enter 
the kingdom of God. and then he indicts him for not 
knowing what the prophets had spoken about in the Old Testament 
concerning spiritual rebirth or being born from above. Well, 
it's the same thing here. Jesus is not saying that they 
were to literally eat his flesh and literally drink his blood. 
We can back up to verse 32 for a clearer understanding of what's 
going on here and what it means. Then Jesus said to them, Most 
assuredly, I say to you, Moses did not give you the bread from 
heaven, but my Father gives you the true bread from heaven. For 
the bread of God is he who comes down from heaven and gives life 
to the world. Then they said to him, Lord, 
give us this bread always. And Jesus said to them, I am 
the bread of life. He who comes to me shall never 
hunger, and he who believes in me The eating of the flesh of 
the Son of God, the drinking of the blood of the Son of God 
is not literal, but it is figurative for coming to Him and believing 
in Him. Those actions that do, by God's 
grace, unite us to Christ in that glorious saving relationship. When we say the Passover lamb 
was not only sacrificed but was to be eaten, and when we tie 
that to the fact that we are to feed upon Christ Jesus and 
Him crucified as our confession uses that language, it means 
that we are to believe. We are to come to Christ, we 
are to believe in Him, we are to cling to the Son of God, the 
Lamb of God, for everlasting life and all the spiritual blessings 
in the heavenly places. And so that is just a brief discussion 
of typology as we find it in the Passover lamb of Exodus 12 
and in Christ our Passover of the New Covenant. But I just 
want to close now with four points that hopefully we can glean from 
this short time. And then we'll close. The first 
is don't neglect the Old Testament. Don't neglect the Old Testament. 
Unfortunately, there are many Christians out there that say 
and even teach that Christ is not in the Old Testament. And I don't want to—we should 
not, in pride or somehow puffed up in our Reformed theology, 
thumb our noses at Christians who would ever think such a thing. 
But it ought to grieve us that Christians would actually instruct 
and teach and believe such a thing, because clearly, Christ is through 
and throughout the Old Testament. We only consider Exodus chapter 
12 when we consider Christ Jesus our Passover lamb. And we have 
clear scriptural God-breathed affirmation that the Old Testament 
speaks of Christ in John 19, that the scripture might be fulfilled, 
not one of his bones shall be broken. But ever neglect the 
Old Testament because it is rich with Christ. From Genesis 3.15 
through through Deuteronomy 18, 18, through, 
you know, we've got 2 Samuel 7, through to the Psalms 2, 16, 
22, to name only three of the multitude of Psalms, Isaiah 7, 
14, Daniel 7, 14, Daniel or Isaiah 9, we could go on and on. The 
Old Testament is rich with Christ, our Passover Lamb. Secondly, 
don't thumb your nose at theology. I know just, just, I could just, 
Imagine, you know, from pulpits elsewhere, someone was to walk 
up to a pulpit and say, oh, tonight we're going to learn about typology. 
Great. You know, get me a pillow. But 
no, typology is rich, and it ought to be exciting, and it 
ought to be a glorious thing, and hopefully this exercise, 
however feebly carried out by this preacher, ought to have 
been edified. Because it is so amazing that we have this Passover, 
this Old Testament Passover sacrifice, no mention of Christ, albeit, 
but rich with Christ. Theology is a wonderful thing, 
and just on that note, just a couple more minutes, I promise, but 
on that note, It is argued well, and I think argued soundly, that 
Moses preached Christ in his time and in his era. How do we 
know that? Hebrews chapter 11 verse 24, 
By faith Moses, when he became of age, refused to be called 
the son of Pharaoh's daughter, choosing rather to suffer affliction 
with the people of God than to enjoy the passing pleasures of 
sin, esteeming the reproach of Christ's greater riches than 
the treasures in Egypt, for he looked to the reward. It's not 
that Moses was just in the dark, was carrying out these Passover 
celebrations completely devoid of knowledge that it pointed 
forward to something greater. It wasn't that Moses partook 
of the ordinance and instituted the ordinance of the Passover, 
and that's only for our benefit. No, that was also for their benefit. At their particular time in redemptive 
history, the revelation of Christ, yes, was like that chamber dimly 
lit or dimly lighted. It had all of the elements of 
Christ and Christology in that Old Covenant chamber, but the 
New Covenant flicks the switch. New Covenant revelation turns 
on the lights, and the richness of those decorations and ornaments 
are all the more clearer. Well, Moses had the knowledge 
of Christ. Not only did he esteem the reproach 
of Christ as great riches, greater than the treasures in Egypt, 
but he looked forward to the reward of Christ. And so in the 
Old Covenant, in the Old Testament, not to thumb our nose at it or 
its theology, because it is Christ-rich. And thirdly, behold the Lamb 
of God who takes away the sin of the world. If you're a sinner 
in this place, we plead with you to behold the Lamb of God. 
Behold the Passover Lamb who takes away the sins of the world. 
Adult or child, Your only saving refuge from the wrath of the 
destroyer who visited Egypt with destruction, your only saving 
refuge is the blood of the Lamb, is the Lamb, the Lord Jesus Christ. You must plead to Him. You must, 
in a symbolic way, you must sprinkle the doorposts. You must sprinkle 
the lentils with the blood of Christ. in order to be saved. You must believe on Him, believe 
in the Lord Jesus Christ, and you shall be saved. And let that 
always be something that is said in the church, that is said in 
the home, that is said wherever opportunity brings forth the 
opportunity to say those things to your children or to anyone. 
The only saving refuge is in Christ Jesus, our Passover Lamb. 
And finally, before we close with a prayer, rejoice in the 
redemption that the Passover lamb brings. The first Passover 
celebrated the redemption, affected the redemption, the temporal 
removal of the firstborn from the destruction of the destroyer. 
It also, as redemptive history progressed, was something that 
looked back to the release or the removal of Israel from bondage 
in Egypt, the exodus. We have the wonderful words in 
Exodus 14 verse 30 to Exodus 15 verse 2. And these ought to 
be the similar. These ought to be words that 
we could sing similarly, considering our new covenant redemption by 
the Passover lamb. So the Lord saved Israel that 
day out of the hand of the Egyptians, and Israel saw the Egyptians 
dead on the seashore. Thus Israel saw the great work 
which the Lord had done in Egypt. So the people feared the Lord, 
and believed the Lord and His servant Moses. Then Moses and 
the children of Israel sang this song to the Lord, and spoke, 
saying, I will sing to the Lord, for He has triumphed gloriously. 
The horse and its rider He has thrown into the sea. The Lord 
is my strength and song, and He has become my salvation. He 
is my God, and I will praise Him. My Father's God, and I will 
exalt Him. Amen. We ought to sing as New 
Covenant believers, saved by the blood of our Passover sacrifice, 
the Lord Jesus Christ. We ought to sing like praises. 
We always do so. Whenever we might have those 
seasons where we're away from the word for whatever reason, 
we might have those seasons where we're down in the dumps, maybe 
just try and remember, have a spark of memory to strike up a doxology 
in your own hearts. That you speak to your own hearts 
like the psalmist David. That you would speak to your 
own heart and cause it to arise with praise to the one who redeemed 
us from such a destruction and saved us from such a death. and 
from such a hell. Let's praise Christ. Our Father, 
we just thank you so much for your revelation. We thank you 
for your scriptures. We thank you, Lord God, for the 
theology that we find page after page. And we thank you, Lord 
God, for the connectivity, Old Testament to New Testament, and 
the fact, again, that it points to the Lord Jesus Christ upon 
the cross giving His life for sinners. And we ask, God, that 
each and every day we would raise our heads off of our pillows 
Rejoicing in nothing, save Christ and your blessed salvation, the 
glorious gospel. And we pray as we rest our heads 
this evening, and as we rest our heads every night, we would 
rest knowing that we are safe in that refuge. We are safe, 
we are covered by the blood of the Lamb, we are covered by the 
blood of our Lord Jesus Christ, and in Him, no one can touch 
us, Father. We thank you so much for that 
salvation, might we live in light of it, God. May we go therefore 
now and order our lives, live our lives, conduct ourselves 
in a manner worthy of the gospel of our Lord Jesus Christ. And 
it's in His name that we pray. Amen.