The blood

Exodus 12:7: “Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it.

When God told Adam to avoid eating the fruit of the tree of the knowledge of good and evil, saying, “the day you eat of it, that day you shall die (Genesis 2:15-17),” that was the first time a word related to death would be used in the history of the world.

The fact that they did not actually physically cease to live after the duo of Adam and Eve ate the forbidden fruit showed that death is more than event (Genesis 3:1-24). It is a principle. Paul called it the Law of sin and death (Romans 8:1-4). Death is spiritual influence under which all humanity came, consequent on the sin of Adam in the Garden of Eden (Romans 5:12). Death in this sense is alienation from the life of God and cessation of fellowship with God who cannot be separated from His life.

That is why blood was very important in the part of the bible called Old Testament, OT, all pointing to the sacrifice of Jesus on the cross of salvation, in the ultimate remedy for the judgment of death on man. Jesus both suffered from death and alienation from of God being the Lamb of God who takes away the sins of the world (John 1:29).

Blood is important because the shedding of it is the expression of death; it is the expression of the judgement of death. In the scriptures we see Christ represented in the various animal sacrifices to cover sin in the Levitical Priesthood, LP, or other forms of sacrifices starting with the first one whereby animal skin was provided for the duo of Adam to cover them up. They took on the skin of an innocent animal who died to that they may be covered up, shedding its blood in the process. It also creates a link with God as we observe with Noah, Abraham, Isaac and Jacob before the initiation of the LP (Genesis).

The focus verse is part of the final showdown between Pharaoh and Moses; the final judgement before the one at the Red Sea which took the life of Pharaoh, the embodiment of the opposition to Israel’s freedom.

In this final showdown; which is the final act of God that would break the backbone of the opposition to the release of Israel, God said that Israel is His firstborn and if Pharaoh would not release his firstborn to him, he was going to kill the firstborns of Egypt (Exodus 4:22-23, 11:1-12:34). He was going to cause such a loss to the enemy that he would lose grip on himself and therefore on those he holds in bondage- the Israelites.

The principle is that you cannot take over the possession of a strongman (Pharaoh, here) except you take away what serves as his strength (Luke 11:21-22), the armour in which he trusts, he weapon he depends on. The firstborn according to scriptures is a symbol of strength (Genesis 49:3). And the bible says the strength of sin is the law (1Corinthians 15:56-57). It is sin that has held humanity captive and since the strength of sin is the law, it is the law must be taken out, just as the firstborns of Egypt must be taken out. The law was taken out to free us to become sons of God, to free us from bondage of sin, from the cycle of sin and death (James 1:15).

Without the law sin has no legal basis (Romans 4:15, 5:13). That is why the bible says that Jesus took away the law composing of requirements which were against us setting them aside on the cross, nailing them to the cross (Colossians 2:13-14, Ephesians 2:14-16, Hebrews 7:18).

The problem with the law is that it only condemns. But on the cross, through shedding his blood, Jesus Christ bore our condemnation. While the nails were pinning Jesus on the cross the rules and regulations that move us away from God were being nailed to the cross. The law was being put to death because Jesus hanging there was symbolic of the curse of the law (Galatians 3:10-14).

He bore the curse of the law (which was our portion for not being always true to the law of God) because it is written: cursed is anyone who hangs on a tree. The law brings nothing except curse because it puts a stamp on the sin nature; and as Paul aptly puts it, the law makes sin very sinful (Romans 7:13).

As we said the strength of sin is the law and it is sin that holds us, and to be free from it, what should be done? The strength should be taken away. And how was that done? This is how: the person who fulfils the law (Matthew 5:17), both the spirit and the letter of it, was condemned to bear the curse of the law being the ultimately contradiction, being a judgement on the law itself, condemning the one who set it up to death. By condemning its origin to death, it condemned itself to death.

Jesus condemned the law in his flesh. It became judged as inappropriate because the custodians of the law, the High Priest and co (Matthew 20:18-19, 26:59, Luke 24:20), condemned the one who set it up in the first place. If the law judges wrongly the holiest of all, it renders itself obsolete.

Therefore in the cross, Jesus took away the right of the law to condemn us (those who believe in him) before God because it wrongfully condemned the Lord of glory.

We are therefore set free through the shedding of the blood of Jesus to serve God, apart from the law, in every sense (Hebrews 9:14, 7:19).

We therefore, through faith, through a personal application of the blood of Jesus on our lintel, the lintel and side posts of the door of our heart, become free from the judgement of death.

The blood, for the children of Israel in Egypt, prevents the judgment of death in the cessation of life (spiritual death for us), but that same judgment alighted on lambs (symbol of Jesus) and landed on Egypt the house of bondage (sin).

For us through the death of Jesus, sin was rid of its strength- law, and this led us into our freedom.

The blood of Jesus Christ (the blood on the lintel) means judgement has been borne on our behalf and we have the righteousness of Christ.

The blood on the lintel for the children of Israel became the introduction of the central role of blood in the religious system of sacrifice of the LP which serves the purposes of purification, sanctification, atonement, and covenant. So much is packed in the blood and the blood of Jesus serves all these purposes (1Peter 1:2, 1John 1:7, Hebrews 9;18, ), it’s about a life, countering the legacy of the judgement of death.

Jesus Christ said: the enemy has come to steal, to kill and to destroy but He has come that we may have life and have it more abundantly (John 10:10). And for this purpose the son of man was manifested: to destroy the work of the devil (1John 3:8). With the interaction of the life and light through Jesus, He deals a blow to the darkness and death of the devil and this is by the release of his blood (John 1:4-5, Hebrews 2:14), which is the be all and end all of the new covenant of God for us as children of God (1Corinthians 11:25). This issue of blood has been coming since the first chapters of the book Genesis till the book of Revelation, where victory is hinged on the blood of the lamb (Revelation 12:11), victory over all the works of the devil and the negativity that came on man from the sin in the garden.

The blood of Jesus means we now have the favour of God directed at us instead of the wrath of God based on the judgement of the law or the errors of the flesh (Romans 5:8-11, 1Thessalonians 5:19). The blood of Jesus has been described as the blood that speaks (brings) better things than the blood of Abel (Hebrews 12:24). The blood of Christ draws us near God (Ephesians 2:13, Hebrews 7:19), makes it possible for us to come near to God and we approach Him not having judgement on us but the life of Jesus represented by the blood on us.

We are clothed with the son and therefore become sons all because the blood was shed.

 

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