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I’ve been reading through Henry Ainsworth’s Annotations on the Pentateuch to accompany my daily Hebrew translation from the Pentateuch and comparison with Targum Onkelos, an ancient Aramaic Jewish translation of the Pentatuech.  Ainsworth’s commentary is far beyond its time as he employs a pre-enlighetnment hermeneutic, letting scripture interpret scripture, he traces biblical-theological themes through the Old Testament and into the New Testament, both the OT use of OT and the NT use of the OT, and he was a master of biblical languages since he compares the Hebrew text with the Greek Septuagint (LXX) along with the Aramaic Targums (Jewish paraphrases of the Old testament), which few modern commentators on the Pentateuch are able to do.  Here are some quotations giving a biblical theology of the Lord’s Supper and Passover.  When I have more time (primarily after I graduate from my undergraduate studies this May) I’ll try to post more quotes from Ainsworth’s exegetical and biblical-theological comments on the Pentateuch [these are only sections of quotes from Ainsworth’s commentary for each verse, not the entire section for each verse, to see the high points of his biblical theology and hermeneutics of Exodus 12 by juxtaposing them]:

“[Ainsworth’s comments on Exodus 12:1] Because this release of Israel was a figure of the church’s redemption by Christ, who reneweth the world, 1 Cor. 5:7,8; 2 Cor. 5:17; and who was to suffer death also in this month, John 18:28; therefore God made it the head and first of the year; that by it the church might be taught to expect ‘the acceptable year of the Lord,’ which Christ preached, Luke 4:19″.  Henry Ainsworth, Annotations on the Pentateuch, Soli Deo Gloria edition, Vol. I: 290

“[Ainsworth’s comments on Exodus 12:8] These observations (those that Ainsworth lists in his comments on Exodus 12:8) of the Jews while their commonwealth stood, and to this day, may give light to some particulars in the passover that Christ kept; as why they lay down, one ‘leaning’ on another’s ‘bosom,’ John 13:23 (a sign of rest and security,) and stood not, as at the first passover, neither sat on high, as we use.  Why Christ rose from supper, and washed, and sat down again, John 13:4,5,12.   Why he blessed, or gave thanks, for the bread apart, and for the cup (or wine) apart, Mark 14:22, 23; and why it is said, he took the cup after supper, Luke 22:20; also concerning the hymn which they sung at the end, Mat. 26:30; and why Paul calleth it the ‘showing forth’ of the Lord’s death, 1 Cor. 11:26, as the Jews usually called their passover, Haggadah, that is, a Showing, or a Declaration.  But specially we may observe, how the bread, which was of old a remembrance of their deliverance out of Egypt, was sanctified by the Son of God, to be a remembrance of his death, and of our redemption thereby from Satan, 1 Cor. 11:24-26, for which we have much more cause to praise, honour, and magnify the Lord, than the Hebrews had for their temporary salvation”. Ibid, Vol. I:292

“[Ainsworth’s comments on Exodus 12:11] And as the festival time, so the lamb then killed is called the Passover, Luke 2:41; and 22:7; and the Lamb of God Christ is so named also, 1 Cor. 5:7; because for his sake God passeth over us, and destroyeth us no with the world, John 3:3,16,18.  Seven famous passovers are recorded in scripture to have been kept.  The first, this which Israel kept in Egypt.  The second, that which they kept in the wilderness, Num. 9.  The third, which Joshua kept with Israel when he had newly brought them into Canaan, Josh. 5:10.  The fourth, in the reformation of Israel by king Hezekiah, 2 Chron. 30.  The fifth, under king Josiah, 2 Chron. 35.  The sixth, by Israel returned out of the captivity of Babylon, Ezra 6:19.  The seventh, that which Jesus our Saviour desired so earnestly, and did eat with his disciples before he sufferred, Luke 22:15.  At which time that legal passover had an end, and our Lord’s Supper came in its place.  The memorial of Christ, our Passover, sacrificed for us.” Ibid, Vol. I: 294

“[Ainsworth’s comments on Exodus 12:22]  This herb (hyssop) was used to sprinkle with in other services and purifications.  See Exod. 24:6,8; Lev. 14:4; Num. 19:6,18; and signified the instrument whereby the blood of Christ is sprinkled upon, and applied unto our hearts, which is the preaching of faith; for faith purifieth the heart of sinners, Acts 15:9; and it cometh by the preaching of the Word, Rom. 10:14-17; which ministereth unto us the Spirit, Gal. 3:2; and we are elect through sanctification of the Spirit, ‘unto obedience and sprinkling of the blood of Jesus Christ,’ 1 Pet. 1:2; which purgeth our consciences ‘from dead works, to serve the living God,’ Heb. 9:14.  See Ps. 51:9″. Ibid, Vol. I: 297

“[Ainsworth’s comments on Exodus 12:46]  A BONE,] To foreshadow that not a bone of Christ our Passover should be broken; as was fulfilled, John 19:33,36; which signified his victory and deliverance out of affliction and death, (from which he rose the third day;) as Ps. 34:20,21; the Lord ‘keepeth all his bones, not one of them is broken.’ And, in hope of the resurrection, Joseph gave charge of his bones, and they were carried into Canaan, Heb. 11:22; Exod. 13:19″. Ibid, Vol. I:301

You can get an online copy of Anisworth’s commentary in PDF and google books for free; the Soli Deo Gloria edition is out of print and expensive: