Scripture everywhere teaches and assumes the holiness and spotless sinlessness of

Christ the Lamb of God. If doctrine necessitates the tremendous statement that Christ

was "made sin for us", it immediately adds "Who knew no sin" (II Cor. 5: 21). If it is

emphasized that Christ as Kinsman-Redeemer actually took our human nature, it is

careful to say that while He actually was made flesh, it was in the likeness of sinful flesh

that He came (Rom. 8: 3). Before Peter says, "Who His Own self bare our sins", he

writes of Him, "Who did no sin" (I Pet. 2: 22-24), and in the same epistle Peter speaks of

redemption as being by "the precious blood of Christ, as of lamb without blemish and

without spot" (1: 18, 19).

If Heb. 4: declares that Christ was touched with the feeling of our infirmities and in

all points had been tempted like as we are, it does not omit to add "sin excepted". There

is need that every believer should hold with no shadow of uncertainty that Christ was

"holy, harmless, undefiled and separate from sinners". "It shall be PERFECT to be

accepted." Such is the Lamb of God, such is our Saviour.

The word "token" will repay a little study. It first occurs in Gen. 1: 14 "Let them be

for signs". Gen. 4: 15 A.V. reads "The Lord set a mark upon Cain"; it should read "The

Lord set a token for Cain, lest any finding him should kill him". It was a token for Cain's

safety. The bow in the cloud is called "the token of the covenant" (Gen. 9: 12) as also is

circumcision (Gen. 17: 11).

Many times the word translated "sign" in Exodus is this word, and indeed this is its

most frequent translation. "The blood shall be to you for a sign." The blood signified

something. It signified life laid down:--

The blood atoned for "YOUR SOUL" "BY REASOn OF THE SOUL" in it. The

blood sprinkled upon the doorpost was a "sign" that redemption had been made. Nothing

else was a "sign", nothing else did the Lord "see". No genealogy showing direct descent

from Abraham could be a "sign", no promises, vows, prayers, nothing but the sprinkled

blood.

The words "I will pass over you" must also be considered. As they stand, they give

the mind the impression that the Lord "passed over" the houses of Israel without smiting

them, and went on to the houses of the Egyptians. In verse 23 however this idea does not

seem fully to fit the statement there made:--