Bo - The Blood of the Lamb
The Torah portion of Bo tells of the night of the death of the firstborn. This event has multiple connections to the messiah, from the blood of the lamb on the doorpost, to the mixed multitude that left Egypt after that final plague.
In Exodus 12:12 it says:
“For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD.”
The first day of Pesach is the day of the death of the firstborn, and in Hebrews 1:6 Yeshua is called “the firstborn.” He is the firstborn over God’s household, as it says in Romans 8:29, “the firstborn among many brethren.” In Colossians 1:15 it even says that he’s “the firstborn of all creation.” Finally, in Colossians 1:18, it says that he’s “the firstborn from the dead,” implying the others will be resurrected like Yeshua.
In Exodus 12:13 it says:
“And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt.”
Believers in Yeshua as the Messiah equate the blood of the Pesach lamb with the symbol of the Messiah’s blood. The Mechilta has a slightly different take. By connecting two verses from the story of the binding of Yitzchak (Isaac) with the story of Pesach, the Mechilta suggests that the blood of the passover lamb invoked the sacrifice of Yitzchak:
“(In Exodus 12:13 it says) ‘And when I see the blood I will pass over you.’ This means, ‘When I see the blood of the binding of Yitzchak,’ as it says [in Genesis 22:14], ‘And Abraham called the name of that place “The Lord will see”’ And elsewhere it says, (In 1 Chronicles 21:15), ‘And as he was about to destroy, the LORD saw and changed his mind.’ What did he see? He saw the blood of the binding of Yitzchak, as it says, ‘God will see for Himself the lamb.’”
According to the Mechilta, God spared the children of Israel on the merit of Avraham’s willing sacrifice of Yitzchak. Since Abraham had already willingly offered his firstborn, God regarded that sacrifice as an exchange for the firstborn of Israel.
The blood on the doorpost also pointed towards the merit of a different sacrifice. The blood of the Pesach lamb symbolizes the firstborn of God’s house, His beloved son, Yeshua. His willing sacrifice is an exchange for us.
The Targum says something similar about this verse that seems to allude to the Messiah:
“And the blood of the Pesach sacrifice will be a sign, like the sign of circumcision it shall be a ransom for you ... I will look upon the value of the blood, and I will spare you. And the angel of death to whom is given the power of destruction, shall have no dominion over you.”
In Exodus 12:38 it says:
“And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.”
The children of Israel left Egypt with a “mixed multitude.” Certain Egyptians and other nations that the Egyptians had enslaved were able to be redeemed just by mere association with the Jewish people. The Midrash has an interesting parable on this:
“The Holy One, blessed be He, was like a king who made a festival in honor of his son at which he slew his enemies [in gladiatorial games]. The king announced to his subjects, ‘Anyone who wants to celebrate with me may come to the festival of my son, but anyone who hates me shall be slain with my enemies.’ Likewise, the Holy One, blessed be He, made a day of rejoicing over Israel when he redeemed them. He proclaimed, ‘Anyone who loves my children may come and rejoice with them.’ The virtuous people from Egypt came, celebrated the Pesach with Israel, and went out of Egypt.”
Eventually, the mixed multitude that left Egypt all converted to Judaism, but at the moment, it was enough that they were on the same side.
In Exodus 12:42 it says:
“It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations.”
The Torah says that Pesach is “a night to be observed.” Why is this so? The Torah gives four reasons: First, it is a night “unto the LORD.” Second, it’s a night “for having brought them out from the land of Egypt.” Third, it’s a night for “all the sons of Israel.” Fourth, it’s a night for “their generations.” The Targum on this passage has a liturgical poem based on this verse, that reveals the glory of God in each of the four nights:
“Four nights are inscribed in the ‘Book of Memorials’ before the Master of the universe. The first night was when He appeared to create the world. The second night was when he appeared to Avraham. The third night was when he appeared in Egypt: his hand slew all the firstborn of Egypt and his right hand saved all the firstborn of Israel. The fourth night will be when he manifests himself to free the house of Israel from among the nations. And he called them all nights to be observed.”
In each of these four nights God unexpectedly reverses the darkness and brings forth light. The first night happened when God said, “Let there be light,” and then Messiah shone in the darkness, it says in Genesis 1:3-4, “God saw that the light was good ... and the darkness He called night.” The second night occurred when God appeared to Avraham after he’d been completely cut off from other nations and his legacy was uncertain. God promised Avraham a legacy, and he gave him glimpse into the future, as it says in Genesis 15:13-14, “And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.” The third night fulfilled this verse, it’s the night when God freed the people of Israel from bondage in Egypt. The fourth night still hasn’t occurred yet, but when it does, Messiah will bring an end to the exile of the Jewish people across the world and he will bring the final redemption.
In Bo, we learn about the final plague, and what happens after it. In Bo, we learn about how the blood of the lamb provided redemption, just as the blood of Yeshua provides redemption. We learn about the redemption from Egypt, and how it points towards the final redemption.
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