We have in this Psalm: (1) David's own confession; (2) The confession of the saved

remnant of Israel when back in their land; when they look upon Him Whom they

pierced, for they too have been guilty, like David, of murder and adultery; and (3) The

confession of a believer, for Matt. 5:, 6: and 7: show that murder and adultery can be

of the heart.

Let us, realizing our sins against the Lord, and the wondrous efficacy of the blood of

Christ, seek forgiveness and cleansing that we may serve God acceptably.

To the unsaved we would say that in this Psalm, a murderer speaks, a murderer is

forgiven, and a murderer praises. Whether or not your sins appear as awful as this sin,

they are not too great for God to forgive. But they are enough, if unforgiven, to condemn

you for ever.

Divine inspiration has sealed the blessed promise that to every saved sinner Christ is

the Passover Sacrifice, and the argument in I Cor. 5: 8 is that those who are saved are to

seek to be free from the leaven of sin and worldliness. Egypt is a picture of the world,

and the Lord's people, though locally in it, are spiritually redeemed out of it, see Gal. 1: 4.

In Exod. 12: 2 we have an important but often forgotten truth, which is that redemption

brings the redeemed into a new sphere--it is the beginning of months. Regeneration and

resurrection life are vitally linked with redemption.

In verses 3-5 divine progress in personal appreciation is indicated; a lamb; the lamb;

your lamb. The lamb is to be without blemish. Such is the constant claim of the Lord,

and sinners are thereby cut from all hope in self.

The whole assembly . . . . . shall kill it (verse 6). Israel here are viewed as one

company, the many houses being but miniatures of the nation. So also the many lambs

are here looked at as the One Antitype.

It.--In actuality, but one Passover Lamb has God ever appointed and accepted, a

Lamb without blemish or spot and of His Own providing, none other than the Lord Jesus

The original rendering of the last three words of verse 6, "between the two evenings",

is suggestive. It not only means between the time called by the Hebrew reckoning

between the first and second evenings, but also may mean between the evening of one

day and before the evening of the next. This ambiguity is designed, for by its means

Christ could partake of the Passover with His disciples one day, the next be offered as the

true Passover Lamb, and yet be offered on the actual 14th Nisan, as here.