The original institution of the Passover is rehearsed quite fully in Ex. 12 and 13; is referred to again briefly Ex. 23: 15, and 34: 18–20――this last giving emphasis to the consecration of the first-born. A brief notice of it appears Lev. 23: 5–8; the accompanying ritual services and offerings may be seen in Num. 28: 16–25; and a brief resume of the institution as given in Exodus 12 and 13 stands in Deut. 16: 1–8. * * * * * The Paschal Lamb with its sprinkled blood became a pertinent and impressive illustration of the central idea of the atonement by the blood of Christ, the elements common to both being――the shedding of blood――the blood of an innocent one――and especially the passing over the sprinkled souls by the destroying angel, while the unsprinkled were smitten by God’s angel of death.――――It is under the force of these and similar analogies that Paul speaks of Christ as being “our Passover”――[rather our Paschal Lamb], and as “sacrificed for us” (1 Cor. 5: 6–8). Pushing the analogies of the Passover feast one step further, he thinks of the exclusion of all leaven; then of leaven as naturally diffusive, and so as representing the pernicious influence of bad men in the Christian church; and therefore exhorts the Corinthian church to cast out the man guilty of incest lest his influence work like leaven.――――These remoter analogies were forcible to persons familiar with the feast and its usages; yet we can not say they were properly involved in the typical significance of the Passover. The easy and natural manner in which Paul speaks of Christ as our Paschal Lamb shows that so far the resemblance was a well recognized fact, wrought into the current views of inspired men, not to say, of the church of that age. Without the shedding of blood there is no remission; with it and by means of it remission comes to the guilty, accepting it with penitence and with faith. _The long route to Canaan._