(Ver. 10.) Nor should any of it be left until the morning. At the first celebration, with a hasty exodus impending, this would have involved exposure to profanation. In later times it might have involved superstitious abuses. And therefore the same rule is laid down which the Church of England has carried on for the same reasons into the Communion feast—that all must be consumed. Nor can we fail to see an ideal fitness in the precept. Of the gift of God we may not select what gratifies our taste or commends itself to our desires; all is good; all must be accepted; a partial reception of His grace is no valid reception at all. (Ver. 12.) In describing the coming wrath, we understand the inclusion equally of innocent and guilty men, because it is thus that all national vengeance operates; and we receive the benefits of corporate life at the cost, often heavy, of its penalties. The animal world also has to suffer with us; the whole creation groaneth together now, and all expects together the benefit of our adoption hereafter. But what were the judgments against the idols of Egypt, which this verse predicts, and another (Num. xxxiii. 4) declares to be accomplished? They doubtless consisted chiefly in the destruction of sacred animals, from the beetle and the frog to the holy ox of Apis—from the cat, the monkey, and the dog, to the lion, the hippopotamus, and the crocodile. In their overthrow a blow was dealt which shook the whole system to its foundation; for how could the same confidence be felt in sacred images when all the sacred beasts had once been slain by a rival invisible Spiritual Being! And more is implied than that they should share the common desolation: the text says plainly, of men and beasts the firstborn must die, but all of these. The difference in the phrase is obvious and indisputable; and in its fulfilment all Egypt saw the act of a hostile and victorious deity. (Ver. 13.) “And the blood shall be to you for a token upon the houses where ye are.” That it was a token to the destroying angel we see plainly; but why _to them?_ Is it enough to explain the assertion, with some, as meaning, upon their behalf? Rather let us say that the publicity, the exhibition upon their doorposts of the sacrifice offered within, was not to inform and guide the angel, but to edify the people. They should perform an open act of faith. Their houses should be visibly set apart. “With the mouth confession” (of faith) “is made unto salvation,” unto that deliverance from a hundred evasions and equivocations, and as many inward doubts and hesitations, which comes when any decisive act is done, when the die is cast and the Rubicon crossed. A similar effect upon the mind, calming and steadying it, was produced when the Israelite carried out the blood of the lamb, and by sprinkling it upon the doorpost formally claimed his exemption, and returned with the consciousness that between him and the imminent death a visible barrier interposed itself.