EXODUS 13 COMME�TARYEDITED BY GLE�� PEASE

I�TRODUCTIO�

PETT, "IntroductionExodus 13 Regulations Concerning the Firstborn and Unleavened Bread. The First Details of Their Journey

The instruction that follows covers what Israel’s immediate response was to be to what had happened on Passover night . They were to ‘sanctify the firstborn’ which had been spared, and to ‘continue to eat unleavened bread’ until the seven day feast was over. It then covers how both were to be commemorated in the future.

The command are not given haphazardly. They appear to be so to us because we are not used to the chiastic pattern. �ote the careful chiastic pattern in the first part of the chapter.

a They were to sanctify the firstborn as a memorial of that first night of deliverance through the mighty hand of God when He delivered their firstborn (13:2).b They were to eat unleavened bread in that day as a memorial of their coming out of Egypt and His deliverance by the strength of His hand (13:3-4).b This sign of unleavened bread was to be backed up in the future by the annual keeping of the feast of unleavened bread in which their sons were to be taught the significance of the feast (13:5-10).a The sign of the offering of the firstborn was to be backed up by the continual offering of all firstborn to Yahweh through which their sons were to be taught the significance of the Passover (13:11-15).Thus ‘a’ is expanded in its parallel, and ‘b’ the same.

As we consider this chapter we must remember the situation in mind. Israel have just experienced the amazing deliverance of the first Passover. That terrible night has passed and their firstborn alone have been spared of all the firstborn in Egypt. They have now begun their journey with grateful hearts in the midst of ‘the feast of unleavened bread’, looking with gratitude at the fact that their firstborn had been spared. Thus they are now given brief instruction on how they are to respond to this situation. Even in the midst of their flight they must not forget their present responsibility towards Yahweh. This is now dealt with in Exodus 13:1-4. The principles are then expanded on in order to tell them how they must similarly behave once they have reached the land God has promised them, so as to be continually reminded of it.

With regard to this second point it may be thought that the instructions were somewhat premature, for we think in terms of a delay of forty years. But we must consider that God wanted them right from the start to recognise that they must perpetually remember their life changing experience.

And we must remember that they were at this stage on the point of leaving Egypt for a journey which could, at least theoretically, have brought them to Canaan within a moon period, depending on how long they spent at their sacrificial feast in the wilderness and how speedily they moved on. For Canaan was theoretically only eleven days journey from Sinai (Deuteronomy 1:2).

So it was quite reasonable that at this stage Moses should encourage the people by indicating both what they should do immediately, the moment that they had the opportunity, and then what they must continue to do on arrival in the land as an indication of their dedication to Yahweh and of their gratitude for their deliverance, connecting it with their current situation. It would be a confirmation to them that their future was assured.

Moses would not, of course, at this point be aware of all that lay before them, nor of the problems and delays that lay ahead. He had himself after all arrived in Egypt from Midian fairly quickly, and he would not learn until later the very great difference there was between that and travelling when accompanied by a huge body of men, women and children with all their household possessions. Thus his view was probably that ‘it will not be long’.

The chapter in English divides into five sections, the initial command concerning what they must now do with regards to their firstborn as a result of the Passover deliverance that had just taken place (Exodus 13:1-2), instructions concerning the feast of unleavened bread that was now in process (Exodus 13:3-4), instruction as to how it was to be kept in better times (Exodus 13:5-10), the detailed law of the firstborn as it was to apply in the future (Exodus 13:11-16), and the initial first details of their journey (Exodus 13:17-22).

Yahweh Leads His People Out Of Egypt In Triumph (Exodus 13:17 to Exodus 14:31).

The acknowledgement of Yahweh’s initial deliverance having been dealt with the narrative now moves on to the escape from Egypt. There is again a clear chiastic pattern:

a Yahweh leads His people out of Egypt (Exodus 13:17-19).b The pillar of cloud and fire accompanies them (Exodus 13:20-22).c Yahweh tells Moses that Pharaoh will think that they are at his mercy and declares that He will get Himself honour over Pharaoh (Exodus 14:1-4).d The Egyptians say, ‘Why have we let Israel go from slaving for us?’ (Exodus 14:5).e Pharaoh makes ready his chariot forces and takes them forward (Exodus

14:6-7).f Pharaoh pursues the children of Israel (Exodus 14:8).f The Egyptians pursue the children of Israel and get them in their sights (Exodus 14:9).e The children of Israel lift up their eyes and see the forces of Pharaoh (Exodus 14:10).d Israel cry out with a willingness to slave for the Egyptians (Exodus 14:11-12).c Pharaoh will be proved wrong, the salvation of Yahweh will be revealed, the Egyptians will be seen no more and Yahweh will get Himself honour over Pharaoh and his forces (Exodus 14:13-18).b The pillar of cloud and fire stands between Israel and Pharaoh as a protection against the Egyptians while Moses opens the sea before them (Exodus 14:19-22).a Yahweh leads Israel triumphantly out of Egypt and the forces of Pharaoh are destroyed (Exodus 14:23-31).The parallels are clear and powerful. In ‘a’ Yahweh leads His people out of Egypt and in the parallel we have the vivid description of how He finally did it. In ‘b’ He accompanies them with the pillar of cloud and fire and in the parallel it protects them from the Egyptians. In ‘c’ Yahweh says that He will get Himself honour over Pharaoh and in the parallel He does so. In ‘d’ the Egyptians bemoan losing their slaves, and in the parallel the slaves in fear indicate their willingness to return, a deliberate contrast with the triumph of the whole passage, confirming that the deliverance was in no way due to faltering Israel. In ‘e’ Pharaoh makes ready his chariot forces and takes them forward, and in the parallel Israel see them coming. In ‘f’ the pursuit begins and in the parallel Pharaoh gets Israel in his sights.

Consecration of the Firstborn

1 The Lord said to Moses,

CLARKE, "The Lord spake unto Moses - The commands in this chapter appear to have been given at Succoth, on the same day in which they left Egypt.

GILL, "And the Lord spake unto Moses,.... When he and the Israelites were at Succoth:

saying; as follows.

HE�RY, "Care is here taken to perpetuate the remembrance,

I. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars (Exo_13:2), and to be redeemed, Exo_13:13. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: Sanctify to me all the firstborn. The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey. 2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore they shall be mine, says God. By this is will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world. 3. It is the church of the firstborn that is sanctified to God, Heb_12:23. Christ it the firstborn among many brethren (Rom_8:29), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an excellency of dignity and power belonging to them; and, if children, then heirs.

K&D, "Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - Exo_13:1, Exo_13:2. The sanctification of the first-born was closely connected with the Passover. By this the deliverance of the Israelitish first-born was effected, and the object of this deliverance was their sanctification. Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born. For this reason, probably, the sanctification of the first-born was commanded by Jehovah at Succoth, immediately after the exodus, and contemporaneously with the institution of the seven days' feast of Mazzoth (cf. Exo_2:15), so that the place assigned it in the historical record is the correct one; whereas the divine appointment of the feast of Mazzoth had been mentioned before (Exo_12:15.), and the communication of that appointment to the people was all that remained to be mentioned here.

PETT, "Verses 1-10Exodus 13 Regulations Concerning the Firstborn and Unleavened Bread. The First Details of Their Journey

The instruction that follows covers what Israel’s immediate response was to be to what had happened on Passover night . They were to ‘sanctify the firstborn’ which had been spared, and to ‘continue to eat unleavened bread’ until the seven day feast was over. It then covers how both were to be commemorated in the future.

The command are not given haphazardly. They appear to be so to us because we are not used to the chiastic pattern. �ote the careful chiastic pattern in the first part of

the chapter.

a They were to sanctify the firstborn as a memorial of that first night of deliverance through the mighty hand of God when He delivered their firstborn (Exodus 13:2).b They were to eat unleavened bread in that day as a memorial of their coming out of Egypt and His deliverance by the strength of His hand (Exodus 13:3-4).b This sign of unleavened bread was to be backed up in the future by the annual keeping of the feast of unleavened bread in which their sons were to be taught the significance of the feast (Exodus 13:5-10).a The sign of the offering of the firstborn was to be backed up by the continual offering of all firstborn to Yahweh through which their sons were to be taught the significance of the Passover (Exodus 13:11-15).Thus ‘a’ is expanded in its parallel, and ‘b’ the same.

As we consider this chapter we must remember the situation in mind. Israel have just experienced the amazing deliverance of the first Passover. That terrible night has passed and their firstborn alone have been spared of all the firstborn in Egypt. They have now begun their journey with grateful hearts in the midst of ‘the feast of unleavened bread’, looking with gratitude at the fact that their firstborn had been spared. Thus they are now given brief instruction on how they are to respond to this situation. Even in the midst of their flight they must not forget their present responsibility towards Yahweh. This is now dealt with in Exodus 13:1-4. The principles are then expanded on in order to tell them how they must similarly behave once they have reached the land God has promised them, so as to be continually reminded of it.

With regard to this second point it may be thought that the instructions were somewhat premature, for we think in terms of a delay of forty years. But we must consider that God wanted them right from the start to recognise that they must perpetually remember their life changing experience.

And we must remember that they were at this stage on the point of leaving Egypt for a journey which could, at least theoretically, have brought them to Canaan within a moon period, depending on how long they spent at their sacrificial feast in the wilderness and how speedily they moved on. For Canaan was theoretically only eleven days journey from Sinai (Deuteronomy 1:2).

So it was quite reasonable that at this stage Moses should encourage the people by indicating both what they should do immediately, the moment that they had the opportunity, and then what they must continue to do on arrival in the land as an indication of their dedication to Yahweh and of their gratitude for their deliverance, connecting it with their current situation. It would be a confirmation to them that their future was assured.

Moses would not, of course, at this point be aware of all that lay before them, nor of the problems and delays that lay ahead. He had himself after all arrived in Egypt

from Midian fairly quickly, and he would not learn until later the very great difference there was between that and travelling when accompanied by a huge body of men, women and children with all their household possessions. Thus his view was probably that ‘it will not be long’.

The chapter in English divides into five sections, the initial command concerning what they must now do with regards to their firstborn as a result of the Passover deliverance that had just taken place (Exodus 13:1-2), instructions concerning the feast of unleavened bread that was now in process (Exodus 13:3-4), instruction as to how it was to be kept in better times (Exodus 13:5-10), the detailed law of the firstborn as it was to apply in the future (Exodus 13:11-16), and the initial first details of their journey (Exodus 13:17-22).

Yahweh Lays Claim to the Firstborn of Israel (Exodus 13:1).

The firstborn of the children of Israel had been spared by Yahweh, but now we learn that a price has to be paid. They have, as it were, to be ‘bought back’. This is because Yahweh had sanctified them to Himself by their deliverance (�umbers 3:13) and as a result had delivered them from His judgment and they had therefore become ‘holy’, set apart as uniquely His, to be devoted to Him, along with the firstborn of domestic animals. And the only way that this could be accomplished was by death or redemption through the death of a substitute and representative.

So in order that they may once more enter into the mundane world the firstborn sons had to redeemed by a substitutionary death, probably here by offering a lamb in their place, after which they would still be available to serve in the Tent of Meeting and later the Tabernacle. For the firstborn of clean domestic animals, however, there was no alternative. They had to be offered in death. Unclean domestic beasts had also to be redeemed by the provision of a substitute or else had to have their necks broken.

It should be noted that the firstborn represents the whole, for they were potential heads of their families. As such they would serve in the Tent of Meeting as representing the whole of Israel. Thus the whole of Israel were seen as involved in this sanctification (Exodus 19:5-6).

The Sanctifying of the Firstborns and the Feast of Unleavened Bread (Exodus 13:1-10)

The passage that follows is revealed to be a unity by the chiastic pattern:

a They were to sanctify the firstborn as a memorial of that first night of deliverance through the mighty hand of God when He delivered their firstborn (Exodus 13:2).b They were to eat unleavened bread in that day as a memorial of their coming out of Egypt and His deliverance by the strength of His hand (Exodus 13:3-4).b This sign of unleavened bread was to be backed up in the future by the

annual keeping of the feast of unleavened bread in which their sons were to be taught the significance of the feast (Exodus 13:5-10).a The sign of the offering of the firstborn was to be backed up by the continual offering of all firstborn to Yahweh through which their sons were to be taught the significance of the Passover (Exodus 13:11-15).In ‘a’ the command is given to sanctify the firstborn and in the parallel instructions are given concerning its future observance. In ‘b’ the command is given concerning not eating leavened bread at this time, and in the parallel instructions are given concerning its future observance.

Exodus 13:1-2

‘And Yahweh spoke to Moses, saying, “Sanctify to me all the firstborn. Whatever opens the womb among the children of Israel, both of man and of beast, it is mine.”So the command is now given, as a result of the deliverance of the firstborn that has just occurred, to ‘sanctify’ them, that is, to offer them to Yahweh, to set them apart as holy to Him. Yahweh has ‘sanctified them’ (set them apart as holy) to Himself and now His people must make that sanctification effective. Each firstborn of both man and beast that had been delivered was thus to be seen as ‘holy’ to Yahweh. They were to be seen as especially Yahweh’s because as a result of His actions He had spared them from judgment. In this context the firstborn beasts which had been spared were now to be set aside and offered as a sacrifice to Yahweh because they were holy to Him, with those that were unfit for sacrifice being redeemed or killed, while the firstborn sons were to be bought back by substituting a lamb (Exodus 13:13-15). This was then to be a principle that would continue on into the future.

This sanctification of the firstborn had put the whole of Israel under obligation. From Passover onwards (and in each Passover celebration thereafter) Israel were Yahweh’s as never before. They had been declared to be His firstborn son (Exodus 4:22) and as such had been redeemed, now they were His redeemed people.

We are not told at what point in their opening journey this initial ‘sanctification’ of the firstborn was to be carried out, but the instruction is recorded here so as vividly and directly to connect it with the Passover that had just taken place. Vividly aware that their firstborn had been spared, it was intended to bring home to them just what had happened, and what their reaction must immediately be. It was presumably to be carried out at the first point at which they felt that they were safe to do so. That may have been on arrival at Sinai which was the place at which they were to ‘serve Yahweh’ (Exodus 3:12).

The decision was not just arbitrary. The point behind it was that Israel were now Yahweh’s people in a way that they had not even been before (compare Exodus 19:5-6), and their firstborn especially so. The firstborn were the heart of the nation, which was why they were to serve in the Tent of Meeting (until replaced by the Levites later). Instead of losing them by judgment, as the Egyptians had done, Israel would be offering them as a symbol of joy, gratitude and dedication to their covenant God, in loving worship.

�ote that it is assumed that ‘males’ will be understood, (it does in fact later in the verse say ‘man’). The ancients were to some extent all chauvinistic and just assumed it. Compare Exodus 13:12 where ‘all that opens the womb’ is specifically qualified by ‘the males’. In �umbers 3:12 it speaks of ‘all the firstborn who open the womb’ and again ‘man’ and beast are mentioned. That it means males comes out in that it is compared with ‘all the firstborn in the land of Egypt’ which also meant males. �umbers 3:43 confirms that this means firstborn males. Females who opened the womb did not need to be redeemed. These firstborn were probably determined on the strict basis mentioned earlier, the firstborns of the first wife only.

We have in this fact of the ‘sanctification’ of the firstborn a reminder that all Israel were intended to be a kingdom of priests (Exodus 19:6). God had delivered them because He had a purpose for them, that by being His servants to the nations they might bring the nations under His sway. They were not to live to themselves, but to Him Who had called and chosen them.

Moses Informs the People What God Had Ordained About The Feast of Unleavened Bread Previously Described In Exodus 12:15-20 (Exodus 13:2-10).

Here we have a chiasmus within a chiasmus.

a They were to remember this time in which they came out of Egypt (Exodus 13:3 a).b The people were to remember that they were delivered by the strength of the hand of Yahweh (Exodus 13:3 b).c They were to keep this service in the month of Abib (Exodus 13:4-5).d They were to eat unleavened bread for seven days with the seventh day a special feast (Exodus 13:6).d They were to eat unleavened bread for seven days throughout their tents (Exodus 13:7).c The keeping of this service was to be explained to their sons (Exodus 13:8).b It was to be a memorial that Yahweh had delivered them with a strong hand (Exodus 13:9).a The ordinance was to be kept year by year in its season (Exodus 13:10).It will be noted that in ‘a’ Yahweh commands that they were to remember this day in which they came out of Egypt, while in the parallel the ordinance was to be kept year by year in its season. In ‘b’ The people were to ‘remember’ that they were delivered by the strength of the hand of Yahweh, while in the parallel it was to be a memorial of His deliverance of them by a strong hand. In ‘c’ the ‘service’ was to be kept in the month of Abib, whereas in the parallel the ‘service’ was to be explained to their sons. In ‘d’ they were to eat unleavened bread for seven days, with the seventh day a special feast and in the parallel they were to eat unleavened bread throughout their tents.

COFFMA�, "Verse 1-2

"And Jehovah spake unto Moses, saying, Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine."

There were three great memorials of the deliverance of Israel from Egyptian bondage, namely: (1) The Passover; (2) The Feast of Unleavened Bread; and (3) the Sanctification of the First-born. Each of these was uniquely associated with the event of the deliverance and is incapable of being intelligently associated with anything else. The Passover stressed God's PASSI�G OVER the houses of the Israelites on that fatal night; the Unleavened Bread recalled the HASTE OF THEIR DEPARTURE and the unavailability of any leaven during those stressful days; the Sanctification of the First-born was a PERPETUAL REMI�DER that only the first-born were slain. This triple memorial, continuously observed throughout historic times establishes without question the historicity of the tremendous event memorialized.

These memorials also did something else. They established an unending chain of teaching and instruction designed to keep God's people informed throughout all subsequent ages with reference to the events memorialized and their significance to the children of Israel, and unto all people.

Apparently, the reason for the third of these memorials being mentioned in these two verses ahead of the second (the unleavened bread) was that of firmly identifying the third as connected and unified with the other two.

As to when the instructions in the chapter were given, "They were probably given to Moses on the very day of the setting forth and, most likely, at Succoth."[1]

This setting apart of the first-born was not designed to separate a priesthood, or anything like that, but was actually a representative thing signifying that "all Israel" was holy unto the Lord. "Inasmuch as the first birth represented all the births, the whole nation was to consecrate itself unto Jehovah, and present itself as a priestly nation in the consecration of the first-born."[2] All Israel were intended to be priests unto God, as indeed came to be the case during Messiah's times and the �ew Israel of God, which is the church. Although so intended even for the Old Israel, this situation, due to the weakness and unwillingness of Israel, was altered, leading to the substitution of the Levitical order of the priesthood for the whole nation.

The triple memorial of Passover, Unleavened Bread, and Consecration of the First-born was far more than mere symbols or memorials. "They (all three) were to be vivid visual aids by which the older generation would instruct the younger in the ways of God."[3] Furthermore, this was designed to continue from generation to generation throughout the ages (See Exodus 13:8-10).

PULPIT, "SA�CTIFICATIO� OF THE FIRSTBOR�. In connection with the

deliverance from death of the Israelite first-born by the blood of the lamb, and still further to fix the remembrance of the historical facts in the mind of the nation, Moses was commissioned to declare all the firstborn of Israel for all future time, and all the firstborn of their domesticated animals "holy to the Lord." There was, perhaps, already in the minds of men a feeling that peculiar dignity attached to the first-born in each family; and this feeling was now strengthened by the assignment to them of a sacred character. God claimed them, and also the first-born of beasts, as His own. The clean beasts became his by sacrifice; but the unclean ones could not he similarly treated, and therefore had to be "redeemed" (Exodus 13:13) by the sacrifice of clean animals in their place. The first-born of men became at the first institution of the new ordinance God's ministers; but as this system was not intended to continue, it was announced that they too would have to be "redeemed" (Exodus 13:13, Exodus 13:15). The exact mode of redeeming them was left to be settled afterwards, and will be found in �umbers 3:40-51; �umbers 18:16.

Exodus 13:1

On the true grammatical nexus of this verse, see note on Exodus 12:51. The injunctions of Exodus 12:2, and probably those of 3-15—were given to Moses on the very day of the setting-forth, most likely, at Succoth in the evening.

BI 1-2, "Sanctify unto Me all the firstborn.

The sanctification of the firstborn to the Lord

I. That the good are required to sanctify their firstborn unto the Lord. “All the firstborn”—that is to say, the most excellent of their possessions, the most valuable, and that which is viewed with the greatest regard.

1. This sanctification of the firstborn was required by the Divine commandment.

2. This sanctification of the firstborn was a grateful acknowledgment of the Divine mercy in sparing the firstborn from the midnight destruction. Heaven never asks more than it gives, or more than is consistent with the gratitude of a devout heart to bestow.

3. This sanctification of the firstborn was to be associated with the deliverance of the Israelites from the bondage of Egypt.

II. That the good, is sanctifying their firstborn unto the Lord, are not called upon to give up the sole use of their property, but to redeem and to put it to a lawful use. Who would not desire his firstborn to be the Lord’s?

III. That the good are required to connect the sanctification of their firstborn with sacrifice. “And all the firstborn of man among thy children shalt thou redeem” (Exo_13:14). This redemption was to be by sacrifice. Parents need reminding of this duty.

1. Because they are liable to forget the service which past mercy requires of them.

2. Because they are apt to be selfish in the use of their property.

3. Because they are not sufficiently spiritually minded to see God in their property, and therefore forget His claims.

4. Because they do not like to pay the redemption price.

IV. That the good are to teach the right of God to the firstborn, to their posterity (Exo_13:14-15). Children are very inquisitive. They will ask questions, even about religious matters. At such times they should be carefully and solemnly instructed in Divine truth. The family is the best school for the young. They should early be taught the meaning of self-sacrifice, and the moral grandeur of giving to the Lord. Even the young have their firstborn, which they can be taught to give to the Lord; and if they grow up in the spirit of this obligation they will in after days, impart to it a truer meaning, and give to it a more solemn influence than before they were capable of. Lessons:

1. That the good must sanctify their best things to the Lord.

2. That this can only be done by the redemption of the Cross.

3. That the young must be early taught their obligation to the Lord. (J. S. Exell, M. A.)

Sanctify unto Me all the firstborn

1. A command.

2. A duty.

3. A privilege.

4. A benediction.

5. A prophecy. (J. S. Exell, M. A.)

The man-tithe

I. Observe the first rule: “Sanctify unto Me all the firstborn of man.” As the redemption of the firstborn of the more valuable animals was graciously commuted by the sacrifice of less valuable ones, so there was a commutation for the firstborn of man; not indeed by inferior substitutes as in the former case, but by his fellowman—by the institution of a priesthood, “sanctifying,” or setting apart, the whole tribe of Levi in place of the firstborn of all Israel. But as this arrangement had not yet transpired at the period of the text, the explanation was deferred till then, that in the meanwhile the whole nation might fully realize the amount and weight of their liability to God; and further, that when Levi was sanctified, the whole Levitical priesthood—a priesthood of their brethren, “bone of their bone, and flesh of their flesh”—might symbolize the High Priesthood of the Mediator who “was in all things made like unto His brethren,” that He too “might also make intercession for the sins of the people.” This lies at the root of the Levitical principle, the layagency in the church of God. Admirable is the advice of Jethro to his son-in-law, and incidentally it bears upon this subject. “This thing,” that is, the whole burthen of the work, “is too heavy for thee; thou art not able to perform it thyself alone . . . Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.” Thus the work of religion, benevolence, and rule was divided, subdivided, and redivided still, from considerable districts down to classes of tens, as we should desire to see the work of God among ourselves distributed among our lay deacons and elders, district visitors, collectors and Sabbath-school

teachers, who in their respective ministries should act on the suggestion of Jethro, “The hard causes they brought unto Moses, but every small matter they judged themselves.”

II. Secondly, the text presents the rule of consecrated wealth—“Sanctify unto Me all the firstborn of beasts.” On this point there is some difficulty. “All the firstborn of cattle” were given to the Lord by sacrifice; and yet in the forty-fifth verse of the third chapter of Numbers the whole of the cattle of the Levites were considered as a substitute for the firstlings of the general cattle, just as all the men of the Levites were accepted as the substitute for all the firstborn of men from the rest of the tribes. Possibly the cattle firstlings were redeemed, as the excess of human firstborn over the number of the firstborn of the Levites were, by the half-shekel atonement for each, which was payable at the census or periodical numbering of the people. It is probable that David’s omission of this payment was the sin which incurred God’s heavy displeasure in that unseasonable numbering of the people, which, in omitting the soul-tax for atonement, seemed numbered for David himself, and not for God. Be this as it may, the Lord claimed all the firstborn of their beasts, which were the staple property in the ruder forms of society.

III. The text presents its demand for consecrated time. We need not dwell upon the Sabbath, or the Divine claim upon the sevenths of our time. Assuming we are all agreed that this, the minimum of God’s requirement, is due from every man, we may deplore the manner in which, for the most part, even this holy debt is discharged. The abuse of the Sabbath and insubordination to its constantly recurring, bounden, and emphatic law, lies at the root of the national irreligion. There is a significancy in the proportion of the Divine demand of only a tenth of all other things, but a seventh of our time. (J. B. Owen, M. A.)

The Divine right to the best things of man

“It is Mine.” This is the language of God in reference to each one of us. It is Mine.

I. Because I created it.

II. Because I preserved it.

III. Because I endowed it with everything that makes it valuable. (J. S. Exell, M. A.)

The first born, types of Christ

I. As they were God’s peculiar.

1. By common nature,

2. By common grace.

3. By a special right.

(1) In His nature, Christ is Firstborn, as Son of God.

(2) In His office, by special prerogative.

(a) For the kind, in that He was Mediator, God and Man in unity of person, and the only Redeemer of His Church.

(b) For undertaking of His office.

(c) For the accomplishing His office, in His resurrection. He is called the

First-begotten, or Firstborn of the dead, two ways:

(i) In respect of His Father, who first begot Him from the dead;

(ii)

In regard of Himself, whose privilege it was to raise up Himself from the dead by His own power.

II. The firstborn of Israel was the second, and next to the father of the family, yea, after the father instead of the father. So is Christ to His family, the Church; He performs all offices of a careful and tender father, and” takes on Him, not the affection only of a father, but even—

1. The name of a father (Isa_9:6).

2. The office of a father.

(1) He supplies the means of spiritual life, as they of natural.

(2) He nurtures and teacheth His Church.

(3) He provides for the present, and bestows the inheritance of eternal life.

III. The firstborn had the pre-eminence among the brethren, and were chief in office and authority, rulers in the house after their fathers, and priests in the family, before the Levitical order was established. Herein they were special types of Jesus Christ; who in all things must have the pre-eminence, as first in time, in order, in precedency, and in the excellency and dignity of His person.

IV. The firstborn had a double portion in goods (Deu_21:17). Signifying—

1. The plenitude of the spirit and grace in Christ, who was anointed with oil of gladness above His fellows.

2. The pre-eminency of Christ in His glorious inheritance, advanced in glory and majesty incomprehensible by all creatures. Use—

(1) Out of the occasion of the law of the firstborn, learn that the more God doth for any man, the more he ought to conceive himself to be the Lord’s, and the more right and interest the Lord challengeth in him.

(2) If Christ be the true firstborn, of whom all they are but types, we must give Him the honour of His birthright.

(3) Here is a ground of much consolation.

(a) In that Christ being the truth of the firstborn, from Him the birthright is derived unto us believers, as it was from Reuben unto Judah, and we partake of the same birthright with our head. For here is a difference between the type and truth of the firstborn. They had all their privileges for themselves: but Christ not for Himself but for us.

(b) Being God’s firstborn throughout, we are dear unto God.

(c) God takes notice, and avenges all wrongs done to the saints, because they are His firstborn.

(4) Seeing in Christ the firstborn we attain the birthright; let every Christian beware of profaneness, and passing away his birthright as Esau, who sold his birthright for pottage (Heb_12:16).

(5) Learn to grow in conformity with our Elder Brother Christ, with whom we cannot be equal, but like as brothers. We must be like Him in affection, like Him in affliction, like Him in the combat, and like Him in the crown. (T. Taylor, D. D.)

Consecrated to the Lord

When Bishop Selwyn spoke to Sir John Patteson, then a widower, of the desire of his splendidly gifted son, Coleridge, to join him in the New Zealand Mission, the father’s first exclamation was: “I cannot let him go!” but he immediately added, “God forbid I should stop him!” And he closed the conversation by saying: “Mind, I give him wholly, not with any thought of seeing him again. I will not have him thinking he must come home to see me.”

A consecrated child

A young man was about to enter the foreign missionary work. A gentleman said to the young man’s father, “It’s hard to give up the boy.” “Yes,” replied the father, “but it’s just what we’ve been expecting.” “How so?” inquired the friend. “When he was a little baby,” answered the father, “his mother and I went to a missionary meeting. An appeal, most earnest and touching, was made for men to become missionaries. We ourselves could not go. When we returned home the baby lay asleep in his crib. We went to the crib. His mother stood on one side, I on the other. We together laid our hands on his forehead, and prayed that it might be God’s will for him to become a foreign missionary. We never spoke to him of what we did. But all through these twenty-five years we have believed that our prayer about him would be answered, and answered it now is. Yes, it is hard to give up the boy, but it’s what we’ve been expecting.”

2 “Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether human or animal.”

BAR�ES, "Sanctify unto me - The command is addressed to Moses. It was to declare the will of God that all firstborn were to be consecrated to Him, set apart from all other creatures. The command is expressly based upon the Passover. The firstborn exempt from the destruction became in a new and special sense the exclusive property of the Lord: the firstborn of man as His ministers, the firstborn of cattle as victims. In lieu of the firstborn of men the Levites were devoted to the temple services.

CLARKE, "Sanctify unto me all the first-born - To sanctify, קדש kadash, signifies to consecrate, separate, and set apart a thing or person from all secular

purposes to some religious use; and exactly answers to the import of the Greek γιαζω,

from a, privative, and γη, the earth, because every thing offered or consecrated to God

was separated from all earthly uses. Hence a holy person or saint is termed γιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice.

The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger - Ward’s Customs.

Whatsoever openeth the womb - That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.

GILL, "Sanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Exo_13:12, and this sanctification of them to the Lord signifies the separation or devoting of them to the service of God; if the firstborn of clean creatures they were to be sacrificed, if unclean to be redeemed with a price, and so the firstborn of men, because it was not lawful to sacrifice them; and the money for the redemption of them was given to the priests, the ministers of the Lord, and so to him; who these first, born were is further explained:

whatsoever openeth the womb among the children of Israel, both of man and of beast; that is, if a male; for, if a female, though it openeth the womb, was not reckoned a firstborn, because not to be offered; nor even a male after the birth of a female, because that openeth not the womb; and so if a man married a widow, and she had had children by her former husband, though she should bring him a son, which was his firstborn, yet not being her's, and not opening the womb, was not subject to this law; but if a man married several wives one after another, or together, who had never been married before, or had had no children; if each of them brought him a son at first birth, they were all of them firstborn, and to be sanctified to the Lord; but the Jews say (u), if a woman at her first birth brought forth a male and a female, the father was free from this law of the redemption of the firstborn, because the female might come forth first: this phrase, "among the children of Israel", shows that this law only belonged to them, and not to the Gentiles; wherefore the Jewish doctors say (w), if a man buys cattle of an Heathen, and sells to him, or is in partnership with him, and gives and takes of him, he is free from the law of the firstborn; for it is said "among the Israelites", and not among others:

it is mine: all creatures, man and beast, are the Lord's by creation; but these firstborn were his in a peculiar manner, and which he reserved to himself, to his own use and service; and the people of Israel were under great obligation to devote them to him, since he had spared all their firstborn, when all the firstborn of the Egyptians, both man and beast, were destroyed: this may denote the special and peculiar interest the Lord has in the general assembly and church of the firstborn, whose names are written in heaven, through the special, particular, and eternal choice of them in Christ, and the redemption of them to him by the price of his blood; and who, on account both of their election of God, and redemption by Christ, are laid under obligation to give up themselves to God, a holy, living, and acceptable sacrifice, which is but their reasonable service.

JAMISO�, "Sanctify unto me all the first-born— To “sanctify” means to “consecrate,” to “set apart” from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord’s peculiar property (compare Heb_12:23).

K&D, "Exo_13:2Every first-born of man and beast was to be sanctified to Jehovah, i.e., given up to

Him for His service. As the expression, “all the first-born,” applied to both man and beast, the explanation is added, “everything that opens the womb among the Israelites,

of man and beast.” �ל־רחם רחם for �טר is placed like an adjective �ל :(Exo_13:12) �ל־�טת

after the noun, as in Num_8:16, ל� διανο$γον ,!כור־�ל for !כור π&σαν µήτραν for π&ν

διανο$γον µήτραν (Exo_13:12, lxx). הוא it is Mine,” it belongs to Me. This right to the“ :ליfirst-born was not founded upon the fact, that “Jehovah was the Lord and Creator of all things, and as every created object owed its life to Him, to Him should its life be entirely devoted,” as Kurtz maintains, though without scriptural proof; but in Num_3:13 and Num_8:17 the ground of the claim is expressly mentioned, viz., that on the day when Jehovah smote all the first-born of Egypt, He sanctified to Himself all the first-born of the Israelites, both of man and beast. Hence the sanctification of the first-born rested not upon the deliverance of the first-born sons from the stroke of the destroyer through the atoning blood of the paschal lamb, but upon the fact that God sanctified them for Himself at that time, and therefore delivered them. But Jehovah sanctified the first-born of Israel to Himself by adopting Israel as His first-born son (Exo_4:22), or as His possession. Because Israel had been chosen as the nation of Jehovah, its first-born of man and beast were spared, and for that reason they were henceforth to be sanctified to Jehovah. In what way, is more clearly defined in Num_8:12.

CALVI�, "2.Sanctify unto me all the first-born. This also refers to the First Commandment, because God asserts His right over the first-born, lest the recollection of their redemption should ever be lost. For thus were the Israelites admonished that they must honor that God by whose grace they had escaped in safety from the common destruction of Egypt, and, moreover, that they were rescued by His special blessing, in order that they should consecrate themselves to God their Deliverer. For the offering which He here requires, was a mark of separation between them and the heathen nations. (328) The first-born is called the

opening of the womb, because it is the beginning of generation. The expression, “among the children of Israel,” when he is speaking of brutes, as well as of their own offspring and children, is meant to distinguish the wild beasts from the tame and domestic animals. But although He commands only the first-born of the race of Abraham to be offered to Him, still this must undoubtedly be extended to the sanctification of the whole people; for whilst He says, that the first-born were His, because they especially owed their preservation to His mercy, yet for the same reason he signifies that all were His own.

BE�SO�, "Exodus 13:2. Sanctify — That is, command all the people to sanctify; unto me — To my use and service, in a manner I shall hereafter explain; all the firstborn — That are males, as the command is limited, Exodus 13:12; whatsoever openeth the womb — That is, every child which is the firstborn of his mother: so that if a man had many wives, either together or successively, his first child by every one of these was a firstborn, and, if a male, was claimed by the Lord. But if a female came first, and afterward a male, that male was not devoted to God, because it was not the firstborn. Hence the parents were not to look upon themselves as having an interest in their firstborn, if males, till they had first solemnly presented them to God, and received them back from him again. It is mine — By special right and title, as being by singular favour preserved from the common destruction. The firstborn of man, if males, were claimed for the sacred ministrations of the priestly office. But after the Jewish commonwealth was formed, the Levites were chosen to officiate in their stead, �umbers 3:12; and the firstborn were to be redeemed at a certain rate, which was part of the priest’s maintenance, �umbers 18:15-16. And of beast —Which was to be offered to God, if a male: only an ass was to be redeemed.

ELLICOTT, "SA�CTIFICATIO� OF THE FIRSTBOR�, A�D LAW OF REDEMPTIO�.

(2) Sanctify unto me all the firstborn.—It was a reasonable demand that the existing firstborn of Israel, spared by God when the Egyptian firstborn were destroyed, should be regarded thenceforth as His, and set apart for His service. The extension of the demand to existing beasts was also reasonable, since they too had been spared. God’s further requirement, that henceforth all the future firstborn should also be His, was intended to perpetuate the memory of the recent deliverance, and to help to fix it in the mind of the nation. The substitution of a redemption in the case of unclean beasts was necessitated by the circumstances of the case, since they could not be sacrificed; and the redemption of the firstborn sons naturally followed when the Levitical priesthood was established, and their services were no longer necessary. (See �umbers 3:40-51; �umbers 18:16.) The Jews still observe the ordinance, so far as the children are concerned, and redeem the son which has “opened the womb” on the thirtieth day after the birth.

COKE, "Exodus 13:2. Sanctify unto me all the first-born— The Lord not only appointed an annual festival commemorative of his redemption of Israel, and ordained a weekly remembrance of it, Deuteronomy 5:15 but also commanded all

the first-born of the males (Exodus 13:12 and �umbers 3:40.) to be sanctified; that is, (as the word קדש cadesh always signifies,) to be separated, or set apart, from common and ordinary to higher and sacred uses. In this command, the reference to God's preservation of the first-born of Israel, when he destroyed the first-born of Egypt, is evident; see Exodus 13:15. The firstborn of man was to be dedicated to the Lord, set apart to the sacred ministrations of the priestly office. But it appears from �umbers 3:12 that the Levites were afterwards chosen instead of the first-born, who were to be redeemed at a certain rate, which was applied to the maintenance of the priests, �umbers 18:15-16. By this separation of the first-born is signified to us, that God's people, who are the congregation of the first-born, (ch. Exodus 4:22. Hebrews 12:23.) and are redeemed from death by the blood of Christ, should devote themselves as a living sacrifice, holy, acceptable unto God, which is their reasonable service. Romans 12:1.

EXPOSITOR'S BIBLE COMME�TARY, "THE LAW OF THE FIRSTBOR�.

Exodus 13:1-22.

Much that was said in the twelfth chapter is repeated in the thirteenth. And this repetition is clearly due to a formal rehearsal, made when all "their hosts" had mustered in Succoth after their first march; for Moses says, "Remember this day, in which ye came out" (Exodus 13:3). Already it had been spoken of as a day much to be remembered, and for its perpetuation the ordinance of the Passover had been founded.

But now this charge is given as a fit prologue for the remarkable institution which follows--the consecration to God of all unblemished males who are the firstborn of their mothers--for such is the full statement of what is claimed.

In speaking to Moses the Lord says, "Sanctify unto Me all the firstborn ... it is Mine." But Moses addressing the people advances gradually, and almost diplomatically. First he reminds them of their deliverance, and in so doing he employs a phrase which could only have been used at the exact stage when they were emancipated and yet upon Egyptian soil: "By strength of hand the Lord brought you out from this place" (Exodus 13:3). Then he charges them not to forget their rescue, in the dangerous time of their prosperity, when the Lord shall have brought them into the land which He swore to give them; and he repeats the ordinance of unleavened bread. And it is only then that he proceeds to announce the permanent consecration of all their firstborn--the abiding doctrine that these, who naturally represent the nation, are for its unworthiness forfeited, and yet by the grace of God redeemed.

God, Who gave all and pardons all, demands a return, not as a tax which is levied for its own sake, but as a confession of dependence, and like the silk flag presented to the sovereign, on the anniversaries of the two greatest of English victories, by the descendants of the conquerors, who hold their estates upon that tenure. The firstborn, thus dedicated, should have formed a sacred class, a powerful element in

Hebrew life enlisted on the side of God.

For these, as we have already seen, the Levites were afterwards substituted (�umbers 3:44), and there is perhaps some allusion to this change in the direction that "all the firstborn of man thou shalt redeem" (Exodus 13:13). But yet the demand is stated too broadly and imperatively to belong to that later modification: it suits exactly the time to which it is attributed, before the tribe of Levi was substituted for the firstborn of all.

"They are Mine," said Jehovah, Who needed not, that night, to remind them what He had wrought the night before. It is for precisely the same reason, that St. Paul claims all souls for God: "Ye are not your own, ye are bought with a price; therefore glorify God with your bodies and with your spirits, which are God's."

And besides the general claim upon us all, each of us should feel, like the firstborn, that every special mercy is a call to special gratitude, to more earnest dedication. "I beseech you, by the mercies of God, that ye present your bodies a living sacrifice" (Romans 12:1).

There is a tone of exultant confidence in the words of Moses, very interesting and curious. He and his nation are breathing the free air at last. The deliverance that has been given makes all the promise that remains secure. As one who feels his pardon will surely not despair of heaven, so Moses twice over instructs the people what to do when God shall have kept the oath which He swore, and brought them into Canaan, into the land flowing with milk and honey. Then they must observe His passover. Then they must consecrate their firstborn.

And twice over this emancipator and lawgiver, in the first flush of his success, impresses upon them the homely duty of teaching their households what God had done for them (Exodus 13:8, Exodus 13:14; cf. Exodus 12:26).

This, accordingly, the Psalmist learned, and in his turn transmitted. He heard with his ears and his fathers told him what God did in their days, in the days of old. And he told the generation to come the praises of Jehovah, and His strength, and His wondrous works (Psalms 44:1, Psalms 78:4).

But it is absurd to treat these verses, as Kuenen does, as evidence that the story is mere legend: "transmitted from mouth to mouth, it gradually lost its accuracy and precision, and adopted all sorts of foreign elements." To prove which, we are gravely referred to passages like this. (Religion of Israel, i. 22, Eng. Vers.) The duty of oral instruction is still acknowledged, but this does not prove that the narrative is still unwritten.

From the emphatic language in which Moses urged this double duty, too much forgotten still, of remembering and showing forth the goodness of God, sprang the curious custom of the wearing of phylacteries. But the Jews were not bidden to wear signs and frontlets: they were bidden to let hallowed memories be unto them in the

place of such charms as they had seen the Egyptians wear, "for a sign unto thee, upon thine hand, and for a frontlet between thine eyes, that the law of the Lord may be in thy mouth" (Exodus 13:9). Such language is frequent in the Old Testament, where mercy and truth should be bound around their necks; their fathers' commandments should be tied around their necks, bound on their fingers, written on their hearts; and Sion should clothe herself with her converts as an ornament, and gird them upon her as a bride doth (Proverbs 3:3, Proverbs 6:21, Proverbs 7:3; Isaiah 49:18).

But human nature still finds the letter of many a commandment easier than the spirit, a ceremony than an obedient heart, penance than penitence, ashes on the forehead than a contrite spirit, and a phylactery than the gratitude and acknowledgment which ought to be unto us for a sign on the hand and a frontlet between the eyes.

We have already observed the connection between the thirteenth verse and the events of the previous night. But there is an interesting touch of nature in the words "the firstling of an ass thou shalt redeem with a lamb." It was afterwards rightly perceived that all unclean animals should follow the same rule; but why was only the ass mentioned? Plainly because those humble journeyers had no other beast of burden. Horses pursued them presently, but even the Egyptians of that period used them only in war. The trampled Hebrews would not possess camels. And thus again, in the tenth commandment, when the stateliest of their cattle is specified, no beast of burden is named with it but the ass: "Thou shalt not covet ... his ox nor his ass." It is an undesigned coincidence of real value; a phrase which would never have been devised by legislators of a later date; a frank and unconscious evidence of the genuineness of the story.

Some time before this, a new and fierce race, whose name declared them to be "emigrants," had thrust itself in among the tribes of Canaan--a race which was long to wage equal war with Israel, and not seldom to see his back turned in battle. They now held all the south of Palestine, from the brook of Egypt to Ekron (Joshua 15:4, Joshua 15:47). And if Moses in the flush of his success had pushed on by the straight and easy route into the promised land, the first shock of combat with them would have been felt in a few weeks. But "God led them not by the way of the Philistines, though that was near, for God said, Lest peradventure the people repent them when they see war, and they return to Egypt" (Exodus 13:17).

From this we learn two lessons. Why did not He, Who presently made strong the hearts of the Egyptians to plunge into the bed of the sea, make the hearts of His own people strong to defy the Philistines? The answer is a striking and solemn one. �either God in the Old Testament, nor God manifested in the flesh, is ever recorded to have wrought any miracle of spiritual advancement or overthrow. Thus the Egyptians were but confirmed in their own choice: their decision was carried further. And even Saul of Tarsus was illuminated, not coerced: he might have disobeyed the heavenly vision. He was not an insincere man suddenly coerced into earnestness, nor a coward suddenly made brave. In the moral world, adequate

means are always employed for the securing of desired effects. Love, gratitude, the sense of danger and of grace, are the powers which elevate characters. And persons who live in sensuality, fraud, or falsehood, hoping to be saved some day by a sort of miracle of grace, ought to ponder this truth, which may not be the gospel now fashionable, but is unquestionably the statement of a Scriptural fact: in the moral sphere, God works by means and not by miracle.

A free life, the desert air, the rejection of the unfit by many visitations, and the growth of a new generation amid thrilling events, in a soul-stirring region, and under the pure influences of the law,--these were necessary before Israel could cross steel with the warlike children of the Philistines; and even then, it was not with them that he should begin.

The other lesson we learn is the tender fidelity of God, Who will not suffer us to be tempted above that we are able to bear. He led them aside into the desert, whither He still in mercy leads very many who think it a heavy judgment to be there.

LA�GE, "Exodus 13:1. Sanctify unto me every first-born.—“The sanctification of the first-born is closely connected with the Passover. The Passover effects (?) the exemption of the first-born of Israel, and the exemption has as its aim their sanctification” (Keil). But the thing meant is sanctification in the narrower sense, the preparation of the sacerdotal order and of the offerings; for the general sanctification comprised the whole people. Here we have to do with sanctification for the specific service of Jehovah. It is assumed that the first-born are representatives and sureties of the whole race, and that therefore, without the intervention of grace and forbearance, the first-born of Israel also would have been slain. Accordingly, the phrase: “it is mine,” refers certainly not only to the fact that Jehovah created the first-born, as Kurtz maintains, but still more to the right of possession which this gracious favor establishes. Keil denies this. It refers, he says, according to �umbers 3:13; �umbers 8:17, to the fact that Jehovah, on the day when he slew the first-born of Egypt, sanctified the first-born of Israel, and therefore spared them. An ultra-Calvinistic disposition of things, which seems to ground the exemption on Jehovah’s caprice. While the sanctification cannot be dissociated from the exemption, as little can the exemption be dissociated from the creation. The election of Israel is indeed the prerequisite of the exemption of the Israelitish first-born; but this exemption again, as an act of grace, is a condition of the special sanctification of the first-born.

PULPIT, "Sanctify unto me. �ot by any positive ceremony, but by regarding it as "set apart unto the Lord" (Exodus 13:12)—made over to him, that is, as his own. All the first-born. The Hebrew word used is masculine, and by its proper force limits the command to the first-born males, who alone had been in danger from the tenth plague. Whatever openeth the womb. This clause added definiteness, showing that "first-born" did not contain any reference to any later Birth, and that it applied to every case where a woman's first child was a male. It is mine. Or, "it shall be mine." I claim it.

3 Then Moses said to the people, “Commemorate this day, the day you came out of Egypt, out of the land of slavery, because the Lord brought you out of it with a mighty hand. Eat nothing containing yeast.

GILL, "And Moses said unto the people,.... After the Lord had spoken to him, and said the above things:

remember this day in which ye came out of Egypt, out of the house of bondage; or "of servants" (x) where they had been servants to the Egyptians, by whom they had been made to serve with rigour, and their lives made bitter with hard bondage; that country had been like a prison house unto them, where they had been detained captives, and treated in a very cruel manner; but now they were come out of this place and state of servitude, even that very day, the fifteenth of Nisan; and which therefore it became them to remember, they and theirs, in all succeeding generations, as the Lord had directed, and which is afterwards repeated to impress it the more upon their, minds and memories:

for by strength of hand the Lord brought you out of this place; it was not by their own might and strength that they were redeemed from their state of bondage, but by the mighty hand of the Lord who wrought such signs and wonders before Pharaoh and his servants, and inflicted such plagues upon them, which none but an omnipotent hand could do, which obliged them at last to let them go: and if the Israelites were under obligation, on account of this redemption, to remember the day when it was in this wonderful manner wrought out, much, more reason have we to remember the redemption by Christ the mighty Redeemer, whose own arm wrought salvation for us, and delivered us out of the hands of our spiritual enemies, that were stronger than we, by frequently attending the ordinance of the Lord's supper, which is instituted to bring this amazing affair to our remembrance, and which is to be continued for that purpose unto the second coming of Christ:

there shall no leavened bread be eaten; as they then on this very day had no other but unleavened bread to eat, so they should eat no other on this day and the six days following, in successive ages unto the coming of the Messiah.

HE�RY, "The remembrance of their coming out of Egypt must also be perpetuated: “Remember this day, Exo_13:3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod.” Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered,

JAMISO�, "Exo_13:3-10. Memorial of the Passover.

Moses said unto the people, Remember this day— The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.

house of bondage— literally, “house of slaves” - that is, a servile and degrading condition.

for by strength of hand the Lord brought you out from this place— The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Exo_3:19).

There shall no leavened bread, etc.— The words are elliptical, and the meaning of the clause may be paraphrased thus: - “For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten.”

K&D, "Exo_13:3-7The directions as to the seven days' feast of unleavened bread (Exo_12:15-20) were

made known by Moses to the people on the day of the exodus, at the first station, namely, Succoth; but in the account of this, only the most important points are repeated, and the yearly commemoration is enjoined. In Exo_13:3, Egypt is called a “slave-house,” inasmuch as Israel was employed in slave-labour there, and treated as a slave population

(cf. Exo_20:2; Deu_5:6; Deu_6:12, etc.). יד _strength of hand,” in Exo_13:3, Exo“ הזק

13:14, and Exo_13:16, is more emphatic than the more usual חזקה - .(.Exo_3:19, etc) ידOn Exo_13:5, see Exo_3:8, and Exo_12:25. In Exo_13:6, the term “feast to Jehovah” points to the keeping of the seventh day by a holy convocation and the suspension of work (Exo_12:16). It is only of the seventh day that this is expressly stated, because it was understood as a matter of course, that the first was a feast of Jehovah.

CALVI�, "3.And Moses said unto the people. He repeats what he had said more at length in the foregoing chapter, respecting the unleavened bread, not so much to instruct as to exhort them; for he had already expressed the matter with so much clearness, that there was no need of further explanation; but it was useful to stimulate them, that they might devote themselves with greater zeal to their duty,

and especially lest, after a longer lapse of time, their ardor should, as usual, gradually abate. He therefore exhorts them, that after they cane into the land, they should diligently observe what he had before commanded. And from the context here, it is plain that the two commands as to the sanctifying the first-born, and celebrating the passover, had the same object, viz., that their deliverance should retain the elect people in the special service of the true God.

PETT, "Exodus 13:3-4

‘And Moses said to the people, “Remember this day in which you came out of Egypt, out of the house of bondmen. For by strength of hand Yahweh brought you out from this place. There shall no leavened bread be eaten. This day in the month of Abib you go out.” ’Moses then tells the people to remember this day in which they have been freed from bondage and ceased to be bondmen, and to remember that it was Yahweh Who by His strong arm has delivered them. This is what the eating of unleavened cakes, which they are to continue for the next few days, is to remind them of, the haste with which they have left Egypt, and the reason for that haste, their own salvation. This emphasis on deliverance from bondage will reoccur again and again. It was an essential part of the covenant (Exodus 20:2).

“By strength of hand.” The reference is to all the signs and wonders that He has carried out.

“This day in the month of Abib.” Later the month would be called �isan, but this is the more ancient name for the month. It indicates ‘greenness’ or ‘ripening of corn’. This was the ancient name in use from the time of the patriarchs, referring to the time of ripening corn in Canaan. The first bread fully made with newly ripened corn would then necessarily have been unleavened. It would only be by adding ‘old dough’ that they could have leavened it, and that would spoil the picture of the newness of the bread. So unleavened bread may have been connected with this month from those days and here simply be given a new significance.

ELLICOTT, "(3) Remember this day.—Remembrance was secured in four ways:—(1) By the month being made to commence the ecclesiastical year; (2) by the institution of the Passover; (3) by the seven days of unleavened bread; and (4) by the redemption, and the inquiries it would necessitate (Exodus 13:14-15).

COFFMA�, "Verses 3-10"And Moses said unto the people, Remember this day, in which ye came out of Egypt, out of the house of bondage; for by strength of hand Jehovah brought you out from this place: there shall no leavened bread be eaten. This day ye go forth in the month of Abib. And it shall be when Jehovah shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he sware unto thy fathers to give thee, a land flowing with milk and honey,

that thou shalt keep this service in this month. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast unto Jehovah. Unleavened bread shall be eaten throughout the seven days; and there shall be no leavened bread. seen with thee, neither shall there be leaven seen with thee, in all thy borders. And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me when I came forth out of Egypt. And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth: for with a strong hand hath Jehovah brought thee out of Egypt. Thou shalt therefore keep this ordinance in its season from year to year."

"And Moses said unto the people ..." �o distinction is intended here as regards the instructions that God gave to the people through Moses, from other instructions originating solely with Moses. Despite the fact of its not being specifically stated here that Moses had first received these instructions from God, yet that is certainly the meaning. The omission of any direct reference in this verse to what God commanded was due solely to the condensation of the narrative. Rawlinson affirmed that this was to "avoid unnecessary repetition."[4]

PHYLACTERIES

The entire first sixteen verses of this chapter were divided by the Jews, with Exodus 13:1-10 as a unit and Exodus 13:11-16 as another, the same being two of the four O.T. texts from which phylacteries were made. The other two were Deuteronomy 6:19 and Deuteronomy 11:13-21. Many have described how these passages were written upon pieces of parchment and made into compact little rolls which were encased in tiny boxes and worn as "frontlets" between the eyes and fastened to the left arm above the elbow (closest to the heart), in a literal interpretation of what is commanded in these places. Esses tells us that these passages (Exodus 13:1-16) were always the ones worn on the left arm.[5] The Jewish literalization of the command here at last resulted in some bizarre behavior. The Pharisees of Jesus' time, having a desire to appear righteous in the eyes of men, enlarged the size of these religious ornaments and paraded them publicly as an exhibition of their "holiness." "But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments, and love the chief places at feasts, etc." (Matthew 23:5,6).

It may be doubted that God intended a literal construction of the words here, because, he stated the purpose as, "that the law of Jehovah may be in thy mouth" (Exodus 13:9), indicating that it was "in the hearts" of men that he desired his words to be remembered and honored. Hywel R. Jones thought that the literal construction of these words arose during "intertestamental times." Of the true meaning, he said that, "The words are pure metaphor, standing as a further witness of the essential inwardness of true religion in the O.T."[6]

"In the month of Abib ..." Harford identified this as an old Canaanite name of this month[7] but it comes from Hebrew roots, and Rawlinson affirms that there is no need whatever to suppose "a foreign derivation of the word."[8] The real

significance of "Abib" in this passage is that it establishes the author of Exodus as living long, long before the exile, after which the month was called �isan. It is this truth that the critics wish to get rid of by the allegation that Abib is a FOREIG� term.

�ote: Exodus 13:7,8 are mere repetitions of commandments given in Exodus 12:26,27. Repetition is a necessity in the teaching and instruction of men, regardless of their age, social condition, or historical sequence. Jesus Christ himself constantly used repetition in his revelation of the Holy Gospel, a fact that denies every allegation of so-called "doublets" in the sacred Gospels. What the �.T. critics call "doublets" are nothing more than the usual repetition of Jesus on various occasions of teaching already given, using exactly the same words, or very similar words. It is further proof of this that the very same procedure is observable here.

LA�GE, "Exodus 13:3. Remember this day. “In Exodus 13:3-10, the ordinance respecting the seven days’ feast of unleavened bread ( Exodus 12:15-20), is made known by Moses to the people on the day of the exodus at the station Succoth” (Keil). We have already above (on Exodus 12:8) pointed out the incorrectness of this view. It is all the more incorrect, if, with Keil and others, we find in the leaven a symbol of sinfulness. The leaven which the Jews had heretofore had was connected with the leaven of Egypt, and was thus fitted to serve as a symbol of the fact that they were connected with the sinfulness of Egypt, and that this connection must be broken off. If now they had not been, driven out so hastily, they would have had time to produce for themselves a pure and specifically Jewish leaven, and this perhaps seemed the more desirable thing, as the unleavened bread was not very palatable. But for this there was no time. With this understanding of the case, we render the last clause of Exodus 13:3, “so that nothing leavened was eaten.” [This translation, however, is hardly possible.—Tr.].—The house of servants. Servants of private persons they were not, it is true, but all Egypt was made for them by Pharaoh one house of slaves.

PULPIT, "And Moses said. Without relating the directions given to Moses any further, the author passes to the directions given by him. He thus, here and elsewhere, avoids unnecessary repetition. Remember this day. The injunction came with great force at the close of the first day's journey, when the good-will of the Egyptians had been shown, and the people had been helped and speeded on their way, and felt that they were actually quitting the house of their bondage, and setting out for Canaan. By strength of hand the Lord brought you out—i.e.; "by His powerful protection has God brought you on your way thus far." Therefore, "Remember this day, and remember that nothing leavened is to be eaten on it" (see Exodus 12:15-20).

4 Today, in the month of Aviv, you are leaving.

BAR�ES, "Abib - April. Compare Exo_12:2. It is uncertain whether this name was ancient or given then for the first time. It is found only in the Pentateuch, six times as the name of the first month, twice in the sense of young wheat, hence its etymology, namely, the month when the wheat began to ripen. The name resembles the Egyptian Epiphi, and may possibly have been derived from it.

GILL, "This day came ye out,.... Out of Egypt, on the fifteenth of Nisan, as the Targum of Jonathan:

in the month Abib; which signifies an ear of corn, because in this month barley was in the ear, see Exo_9:31, the Syriac version renders it, "in the month of flowers"; when the flowers were rising up out of the earth, being spring time, and a very fit time to travel in; and this is observed, not only because they might not know what month it was, in such a state of ignorance, as well as servitude, were they kept in Egypt; but as Jarchi also intimates, to point out to them the mercy and goodness of God to them, in bringing them out at such a seasonable time to travel in, when there were neither heat, nor cold, nor rain. This month answers to part of o

JAMISO�, "month Abib— literally, “a green ear,” and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.

CALVI�, "4.This day came ye out. He compares the day of their coming out with the whole time of their sojourning in the land of Canaan; as if he had said that they were redeemed not to enjoy a mere transient joy, but that they might be mindful of their blessing throughout all ages. He proceeds to eulogize the extent and the fertility of the land again, principally for two reasons. The first is, lest after such glorious victories pride should possess their minds, and in the abundance of their good things their eyes should be closed by fatness;the second, that by the very multitude of their possessions they might be the more incited to the duty of gratitude, and to the service of God. For it might be that the conquerors of so many nations, and the lords of so rich and extensive a territory would wax wanton, so as to be less devoted to God’s service, unless they had been reminded that they owed it to God alone that they had conquered so many peoples, and had obtained dominion over them. But Moses shews them that, in proportion to God’s goodness to them, so would they be the more inexcusable, if they did not earnestly labor to testify heir gratitude. With this object he repeats the names of the nations, by the destruction of which they were to become inheritors of the land; and then adds, “a land flowing

with milk and honey,” in order to arouse them still more and more to piety by the great profusion of the blessings which would be ever before their eyes. Those are entirely mistaken who suppose that the month Abib (322) is the same as Ab, which corresponds with our July. For it is evident that the Israelites came out of Egypt in the month �isan, about the vernal equinox; of which circumstance, the keeping of Easter, handed down by tradition from our forefathers, is an unquestionable proof. �ow, since the Hebrews borrowed from the Chaldeans all the names of their months, which were in use two thousand years after, it would be absurd in this place to regard Abib as a proper name, especially when, in Scripture, we nowhere find the months designated by proper names. Since, then, reason demonstrates that this word is applied appellatively, we must inquire why it is applied to March or the beginning of April. Those who translate A bib “ripening fruits,” have no ground for it, since the word simply means “anything which grows;” hence it is applied to the stalks of corn; and because in those warm climates the corn rises to its height about the vernal equinox, from this fact, �isan is called the month of stalks. It is also a probable conjecture, (as we have already said,) that the beginning of the year was changed, in order that the nativity of the Church might receive more distinction; as if the world were then renewed. The opinion of some that �oah came out of the ark in the same month, so that the temperature of spring might receive him in his new birth, as well as the other animals, I leave undecided as I have done on Genesis 8:0. But if this opinion be accepted, there will be an anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties.

ELLICOTT, "(4) The month Abib.—Abib means “green ears of corn,” or “greenness;” and the month of Abib was that in which the wheat came into ear, and the earth generally renewed its verdure. It was a “vague,” or shifting month, since it properly began with the day of the full moon that followed next after the vernal equinox. It retained its name until the Babylonian captivity, when the Babylonian name �isan superseded the original one (�ehemiah 2:1; Esther 3:7).

PULPIT, "In the month Abib. The name of the month had not been previously mentioned. Some have derived it from the Egyptian Epiphi. As, however, ab means "greenness" in Hebrew, and abib "green ears of corn," while ibba meant "fruit" in Chaldee (Daniel 4:12, Daniel 4:14), and abbon means "green herbs" in Arabic, there is no need of a foreign derivation for the word. The month of "greenness," or of "green ears of corn," would be both appropriate and intelligible.

5 When the Lord brings you into the land of the Canaanites, Hittites, Amorites, Hivites and

Jebusites—the land he swore to your ancestors to give you, a land flowing with milk and honey—you are to observe this ceremony in this month:

BAR�ES, "The Canaanites - Five nations only are named in this passage, whereas six are named in Exo_3:8, and ten in the original promise to Abraham, Gen_15:19-21. The first word “Canaanite” is generic, and includes all the Hamite races of Palestine.

CLARKE, "When the Lord shall bring thee into the land - Hence it is pretty evident that the Israelites were not obliged to celebrate the Passover, or keep the feast of unleavened bread, till they were brought into the promised land.

GILL, "And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Though the whole land was called the land of Canaan, yet there was one tribe or nation of them particularly so called as here, distinct from those that follow:

and the Hittites, and the Amorites, and the Hivites, and the Jebusites; there were seven nations in all, but two are here omitted, the Girgashites and Perizzites, but they are added in the Septuagint version, see Deu_7:1.

which he swore unto thy fathers to give thee; to Abraham, Isaac, and Jacob; so that they might be assured they would be brought into it, since they had both the word and oath of God for it; and which is the rather mentioned now for their encouragement, since they were at this time set forward in their journey thitherwards:

a land flowing with milk and honey; See Gill on Exo_3:8,

that thou shalt keep this service in this month; the month of Abib; that is, the following service concerning unleavened bread; it is concluded from hence by some, that those laws concerning the passover, and eating unleavened bread, and sanctifying the firstborn, did not oblige the Israelites, while in the wilderness, only when they came into the land of Canaan; and it seems pretty clear that this was the case with respect to the two latter, but not the former, since it is certain they did keep the passover in the wilderness, and were obliged to it, Num_9:1 but then it may be observed, that there is no mention there of their keeping the feast of unleavened bread, only of the passover, as here no mention is made of the feast of the passover, which, though they followed one another, were, two distinct feasts.

HE�RY 5-7, " They must be sure to keep the feast of unleavened bread, Exo_13:5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the

remembrance of it. So, under the gospel, we must not only remember Christ, but do this in remembrance of him. Observe, How strict the prohibition of leaven is (Exo_13:7); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, “Why is so much ado made?” (2.) To teach us how solicitous we should be to put away from us all sin, 1Co_5:7.

JAMISO�, "when the Lord shall bring thee— The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Num_9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Jos_5:10], in conformity with the directions here given.

PETT, "Exodus 13:5

“And it shall be that when Yahweh brings you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite and the Jebusite which he swore to your fathers to give you, a land flowing with milk and honey, you will keep this service in this month.”Moses had no doubt now that somehow Yahweh would ensure that they were going forward to freedom, to the land of plenty. Although he was not sure how He would bring it about, for they only had permission to enter the wilderness a short way in order to offer sacrifices. And the border posts would know where they were. But he knew Yahweh would find a way. He was only there to obey. And possibly he considered that the children of Israel were under no obligation to a Pharaoh who had turned them into bondmen and constantly broken his treaties concerning them. For the details in this verse see on Exodus 3:8.

“You will keep this service.” This means ‘observe this act of worship’.

It will be noted that only five nations are mentioned compared with the more usual six or seven. This may because here the description is within a covenant and five is the covenant number. Or it may be because, as we know from elsewhere, in Egypt five was seen as a number of completeness. This would stress the early nature of this section, being written while the influence of Egypt was still very much evident.

�ote that the seeming deprivation resulting from bread being unleavened is counteracted by the description of the blessings that will be theirs, a land flowing with milk and honey.

BE�SO�, "Exodus 13:5. When the Lord shall bring you into the land, thou shalt

keep this service — Until then they were not obliged to keep the passover, without a particular command from God. There shall no leavened bread be seen in all thy quarters — Accordingly the Jews’ usage was, before the feast of the passover, to cast all the leavened bread out of their houses; either they burned it, or buried it, or broke it small, and threw it into the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The strictness enjoined in this matter was designed, 1st, To make the feast the more solemn, and consequently the more taken notice of by the children, who would ask, Why is so much ado made? 2d, To teach us how solicitous we should be to put away from us all sin.

ELLICOTT, "(5) The Canaanites, and the Hittites . . . —The full number of the Canaanitish nations was seven, five of which are here enumerated. The other two were the Perizzites and the Girgashites, which seem to have been the least important. The most important were the Canaanites, Hittites, and Amorites; and these are consequently almost always placed first. At the time of the Exodus, and for many centuries afterwards, the actually most powerful nation would seem to have been that of the Hittites. (See Joshua 1:4; 1 Kings 10:29; 2 Kings 7:6; and compare the Egyptian and Assyrian remains passim.)

A land flowing with milk and honey.—See �ote on Exodus 3:8.

Thou shalt keep this service.—Kalisch concludes from this verse, and from Exodus 12:25, that there was no obligation upon the Israelites to keep the Passover until they obtained possession of Canaan. He holds that two Passovers only were celebrated before that event—one by Moses in the wilderness of Sinai (�umbers 9:1-5), and the other by Joshua at Gilgal, in the plain of Jericho (Joshua 5:10-11).

COKE, "Exodus 13:5. It shall be when the Lord shall bring thee, &c. that thou shalt keep this service in this month— Many commentators observe, that the words of this verse prove that the Israelites were under no necessity to observe the passover, and consecrate their first-born, till they entered into the land of Canaan.

REFLECTIO�S.— 1. God demands of his people a return for his mercies in their first-born. He claims, from his preservation of them, a right in them. �ote; (1.) The life which God has rescued from imminent danger is doubly bound to be devoted to his service. (2.) They who truly love God will serve him with the best.

2. He bids them remember the day of their deliverance in the feast of unleavened bread, and instruct their children after them in the meaning of the ordinance; and very careful are they to this day to observe the letter of the precept in searching their houses for leaven: may we be as careful to enter into the spirit of the command, and search every corner of our hearts, that sin may be put away from us. �ote; It is a chief duty with parents to acquaint their children from earliest infancy with the Scriptures; and Scripture histories may be made matter of as pleasing entertainment to them as of profitable instruction.

PULPIT, "The land of the Canaanites, etc. Compare Exodus 3:8, Exodus 3:17. The six nations of these passages are reduced here to five by the omission of the Perizzites, one of the less important tribes. Which he sware unto thy fathers to give thee. See Genesis 15:18; Genesis 24:7; and compare the comment on Exodus 6:8. That thou shalt keep this service. This injunction had been already given (Exodus 12:25) almost in the same words; but on the former occasion it was delivered to the elders only; now it is laid upon the whole people.

6 For seven days eat bread made without yeast and on the seventh day hold a festival to the Lord.

GILL, "Seven days shalt thou eat unleavened bread,.... The Jews (y) gather from this place, and from Deu_16:8, that the obligation to eat unleavened bread lasted no longer than the first night of the seven days, but on the rest it was enough if they abstained from leavened bread, and it was lawful for them to eat of other food as they pleased; see Gill on Exo_12:15, but the words are very express in both places, and so in the following verse, for eating unleavened bread, as well as abstaining from leavened; and, indeed, otherwise it would not be so clear and plain a commemoration of their case and circumstances, in which they were when they came out of Egypt; this bread of affliction, as it is called, Deu_16:3 being what would put them in mind thereof:

and in the seventh day shall be a feast to the Lord; an holy convocation, in which no work was to be done, except what was necessary for preparing food to eat, see Exo_12:16.

PETT, "Exodus 13:6

“Seven days you will eat unleavened cakes, and in the seventh day will be a feast to Yahweh. Unleavened cakes will be eaten throughout the seven days, and no leavened bread will be seen with you, neither will leaven be seen with you in all your borders.”This is a brief summary of the feast. It was spoken on the day that they left Egypt (Exodus 13:4), which was the first day of the feast, which is why Moses does not mention the first day as a special day. They were already observing it (a clear indication that this was said at that time), and besides it was the day which continued the Passover and therefore clearly special and to be observed as a memorial into the future. It did not require further mention. What is stressed is that

the seventh day is also a special day as God had previously told Moses (Exodus 12:16).

All leaven was to be excluded from their dwellings. The word for ‘borders’ may simply mean the ‘bounds’ within which each family dwelt. To exclude leaven within the whole land would be very difficult as there would be traders passing through to say nothing of foreign settlers who would not (and were not allowed to) keep the feast of Passover. �or is it expected for it is specifically said ‘with you’. If we take ‘borders’ to mean the borders of the land at any time, the ‘with you’ could still exclude universal application to non-Israelites.

The feast was in the month of Abib which has now been designated the first month of the year because of the deliverance from Egypt. It is possible that up to this time the �ew Year was seen as commencing in the Autumn. Thus in Exodus 12 the emphasis is on the fact that this was now the first month (in March/April). Here it is assumed. The author knows he has already stressed it enough. Later in Canaan there will be a ‘new year’ celebration in the Autumn. This would arise because of their contact with the inhabitants of the land. There are indications that there was thereafter both an agricultural year, based on the observation by surrounding nations among whom they dwelt, and a festal year, based on the month of the Passover. At different times different ones would be emphasised. We should appreciate that in their ‘primitive’ state the Israelites would not be calendar minded and would be likely to fall in with whoever they lived among for their general calendar, while when at their best also observing Yahweh’s instructions. Calendars were theoretical. The Israelites were practical. The point about Abib being the first month of the year simply indicated that it would commence the round of feasts which it naturally continued to do. But as with many things Yahweh’s instructions were not specifically and rigidly applied once they had settled in the land, especially as they never actually rid the land of Canaanites.

“And in the seventh day will be a feast to Yahweh.” The whole seven days was to be a feast. This therefore means that the seventh day was to be a special feast, a day set apart. In the words of Yahweh it was ‘a holy assembly’ (Exodus 12:16) in which no manner of work was to be done except what men must eat. Moses does not mention this latter fact to the people at this point but it has to be assumed that something made the day special as it is a feast to Yahweh, and as we shall see a rest day was part of Israel’s tradition. Moses was at this stage only summarising what Yahweh had said. The main aim was that the hearers who were listening to the narrative were reminded of the gist of what had been said before (the usual reason for so-called ‘doubletons’ which were common in ancient literature).

ELLICOTT, "(6) A feast to the Lord.—Comp. Exodus 12:16, where a “holy convocation” is ordered for the seventh day. The Jews regard this day—the twenty-first of Ahib—as the anniversary of the passage of the Red Sea.

7 Eat unleavened bread during those seven days; nothing with yeast in it is to be seen among you, nor shall any yeast be seen anywhere within your borders.

GILL, "Unleavened bread shall be eaten seven days,.... From the evening of the fourteenth day, to the evening of the twenty first, Exo_12:18, this is very express as before, that not only they were to abstain from leaven, but that they were obliged to eat unleavened bread; and as for the cakes of eggs and sugar the Jews now use, these, as Leo Modeua says (z), are for those that are dainty and of tender stomachs and such as are sick, who eat unleavened bread also:

and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters: See Gill on Exo_12:15 and the above mentioned writer says (a),"they begin before the passover, with all the diligence and care they can, to put away all leaven, or anything that hath had leaven in it, out of their houses, and out of their power; searching all their cupboards and bins, and cleansing the whole house and whiting it all over; and they provide themselves also of new utensils for their kitchen and table; or else they new make the old again, and scour them well; or else they have a select number of vessels set apart for the use of the passover only, that so they may be certainly assured that they use not anything during those eight days, that hath had leaven in it:''and Aben Ezra upon the place says, that the sense of it is, that the Israelites ought not to suffer any to sojourn in any place subject to them, but on this condition, that they abstain from leavened bread at the time of the passover, and this he takes to be the meaning of the phrase, "in all thy quarters or borders".

8 On that day tell your son, ‘I do this because of what the Lord did for me when I came out of Egypt.’

GILL, "And thou shall show thy son in that day,.... On the first of the days of the feast of unleavened bread, the reason of eating it; and this is to be shown not to a son or single child only, but by parents to all their children, sons and daughters, and even unasked, as Maimonides (b) interprets it; and so Jarchi's note is, to a son that knows not how to ask or what to ask about; see Gill on Exo_12:26, Exo_12:27,

saying, this is done because of that which the Lord did unto me, when I came forth out of Egypt: that is, this unleavened bread is eaten because of the quick and speedy deliverance of Israel out of Egypt, so that they had not time to leaven their dough.

HE�RY, " They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, Exo_13:8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: Thou shalt show thy son in that day (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth.Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.

JAMISO�, "thou shalt show thy son in that day, saying— The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.

K&D, "Exo_13:8

“because of that which Jehovah did to me” (זה in a relative sense, is qui, for אשר, see Ewald, §331): sc., “I eat unleavened bread,” or, “I observe this service.” This completion of the imperfect sentence follows readily from the context, and the whole verse may be explained from Exo_12:26-27.

CALVI�, "8.And thou shalt shew thy son in that day. He repeats what we have already remarked, viz., an injunction to parents to teach their children, that they may thus transmit the service of God to their descendants. In the preceding chapter it was said, “when your children shall say unto you,” etc.; and now he more briefly commands that God’s goodness should be proclaimed, although none should make inquiry respecting it; because parents ought to be voluntarily disposed to educate their children in the fear of God. He also repeats, as we have seen above, that the memory of their deliverance should be annually renewed lest it should ever fade

away, since religion is easily neglected unless men are diligently exercised in its study, tie uses a comparison when he says, “it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes;” as though it had been said that their redemption should be set before their eyes in the passover, just as the ring which is on the finger, or the ornament which is bound upon the forehead are constantly seen. For which purpose also he had before desired that the precepts of the Law should be inscribed both on the head, and on the hands, and fringes of their garments. The sum is, that in the passover a monument of God’s grace should exist, so that it might never sink into oblivion; just as ornaments which appear on the forehead and on the fingers awaken the attention by their being constantly beheld. But, if any should rather be of opinion that Moses alludes to those who, conscious of their own faithlessness, contrive means to assist their memory, (323) I offer them no opposition; as if he had said that, since they were disposed to forgetfulness, they should use this remedy, to awaken themselves to gratitude. He will soon afterwards repeat the same injunction, in connection with the offering of the first-born. The following words, “that the Lord’s Law may be in thy mouth,” confirm the opinion that the passover has reference to the First Commandment. They intimate that it is not enough to perform the external rite, unless it be associated with its proper object, viz., that they should devote themselves to God and to His doctrine. He mentions the mouth, not because the main thing is, to speak or discourse of the Law, for if piety lay in the tongue, hypocrites would be the best worshippers of God; but he expressly requires that, when each one shall have privately applied himself to the study of the Law, they shall also mutually teach and exhort each other.

PETT, "Exodus 13:8

“And you will tell your son in that day, saying, “It is because of what Yahweh did for me when I came out of Egypt.”The eating of unleavened cakes would raise questions among the young and they were then to be reminded of the deliverance from Egypt (compare Exodus 12:26; Exodus 13:14; also Joshua 4:6). Great stress was laid in Israel on communication to the young.

“Did for me.” For the first generation this would literally be true. But when that had died out these words would probably be used by custom with the idea that they had been delivered when their forebears were delivered. Had it not been for this deliverance they would still be slaves in Egypt. Each generation symbolically experienced the Passover and deliverance afresh, just as we symbolically experience the Lord’s death afresh in the Lord’s Supper.

BE�SO�, "Exodus 13:8. Thou shalt show thy son — When you shall be come into the land of Canaan, you shall instruct your children in the meaning of your killing the lamb, and abstaining from leaven, that so you and they may be excited to gratitude to God for his goodness. This was evidently the design of the institution.

BI, "Show thy son in that day.

Lessons

1. The instruction of children is a duty upon parents.

2. God commands continuance of ordinances for instruction of posterity.

3. The reason of God’s ordinances must be understood by parents and children (Exo_13:8).

4. Sacramental signs, and memorials of God, He is pleased to give His Church.

5. God would have these signal memorials at hand and before the eyes of His.

6. The Passover was a true sacramental sign and seal of God’s covenant.

7. By sacraments rightly used God’s covenant is confirmed on hearts and in profession.

8. God’s mighty gracious redemption is a just cause of such memorials (Exo_13:9).

9. God’s sacraments are His statutes and positive laws.

10. It is God s prerogative, to make anniversary memorials of His mercies (Exo_13:10). (G. Hughes, B. D.)

Truth embodied

As the soul is clothed in flesh, and only thus is able to perform its functions in this earth, where it is sent to live; as the thought must find a word before it can pass from mind to mind; so every great truth seeks some body, some outward form, in which to exhibit its powers. It appears in the world, and men lay hold of it, and represent it to themselves, in histories, in forms of words, in sacramental symbols; and these things, which in their proper nature are but illustrations, stiffen into essential fact, and become part of the reality. (J. A. Froude.)

Importance of commemorative days and ordinances

The following sentence is attributed to Voltaire:—“I despair of destroying Christianity in any country, so long as millions of human beings meet on Sunday to worship God.” Many things have been fathered on Voltaire of which he never heard, but if he really said or wrote this he uttered an unusually sensible thing. It is curious that sceptical writers have regarded so little the testimony of Christian rites to the facts with which they are indissolubly connected. How did the Lord’s Supper and the Lord’s Day come to be established institutions? Rites and observances do not establish and perpetuate themselves. The origin of these two Christian institutions can only be explained by their connection with the events they commemorate. If the written records of the apostolic age could be blotted from the memory of man, the Lord’s Supper would still bear testimony to Christ’s death for man’s salvation, as the Lord’s Day would eloquently witness to His resurrection from the dead.

9 This observance will be for you like a sign on your hand and a reminder on your forehead that this law of the Lord is to be on your lips. For the Lord brought you out of Egypt with his mighty hand.

BAR�ES, "Hebrew writers have generally regarded this as a formal injunction to write the precepts on slips of parchment, and to fasten them on the wrists and forehead; but other commentators are generally agreed that it is to be understood metaphorically. The words appear to be put into the mouths of the parents. They were to keep all the facts of the Passover constantly in mind, and, referring to a custom prevalent ages before Moses in Egypt, to have them present as though they were inscribed on papyrus or parchment fastened on the wrists, or on the face between the eyes. If, as may be inferred from Deu_6:7-8, Moses adopted this custom, he would take care to warn the people against the Egyptian superstition of amulets. Modern Israelites generally allege this precept as a justification for the use of phylacteries.

CLARKE, "And it shall be for a sign - upon thine hand - This direction, repeated and enlarged Exo_13:16, gave rise to phylacteries or tephillin, and this is one of the passages which the Jews write upon them to the present day. The manner in which the Jews understood and kept these commands may appear in their practice. They wrote the following four portions of the law upon slips of parchment or vellum: Sanctify unto me the first-born, Exodus 13, from Exo_13:2-10 inclusive. And it shall be, when the Lord shall bring thee into the land, Exodus 13, from Exo_13:11-16 inclusive. Hear, O Israel, the Lord our God is one Lord, Deuteronomy 6, from Deu_6:4-9 inclusive. And it shall come to pass, if ye shall hearken diligently, Deuteronomy 11, from Deu_11:13-21inclusive. These four portions, making in all 30 verses, written as mentioned above, and covered with leather, they tied to the forehead and to the hand or arm.

Those which were for the Head (the frontlets) they wrote on four slips of parchment, and rolled up each by itself, and placed them in four compartments, joined together in one piece of skin or leather. Those which were designed for the hand were formed of one piece of parchment, the four portions being written upon it in four columns, and rolled up from one end to the other. These were all correct transcripts from the Mosaic text, without one redundant or deficient letter, otherwise they were not lawful to be worn. Those for the head were tied on so as to rest on the forehead. Those for the hand or arm were usually tied on the left arm, a little above the elbow, on the inside, that they might be near the heart, according to the command, Deu_6:6 : And these words which I command thee this day shall be in thine heart. These phylacteries formed no inconsiderable part of a Jew’s religion; they wore them as a sign of their obligation to

God, and as representing some future blessedness. Hence they did not wear them on feast days nor on the Sabbath, because these things were in themselves signs; but they wore them always when they read the law, or when they prayed, and hence they called

them תפלין tephillin, prayer, ornaments, oratories, or incitements to prayer. In process of time the spirit of this law was lost in the letter, and when the word was not in their mouth, nor the law in their heart, they had their phylacteries on their heads and on their hands. And the Pharisees, who in our Lord’s time affected extraordinary piety, made their phylacteries very broad, that they might have many sentences written upon them, or the ordinary portions in very large and observable letters.

It appears that the Jews wore these for three different purposes: -

1. As signs or remembrancers. This was the original design, as the institution itself sufficiently proves.

2. To procure reverence and respect in the sight of the heathen. This reason is given in the Gemara, Berachoth, chapter i: “Whence is it proved that the phylacteries or tephillin are the strength of Israel? Ans. From what is written, Deu_28:10 : All the

people of the earth shall see that thou art called by the name of the Lord (יהוה

Yehovah) and they shall be afraid of thee.”

3. They used them as amulets or charms, to drive away evil spirits. This appears from the Targum on Son_8:3 : His left hand is under my head, etc. “The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that demons may not be permitted to injure me.

One of the original phylacteries or תפלין tephillin now lies before me; it is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments; the letters are very well formed, but written with many apices, after the manner of the German Jews. In the first compartment is written the portion taken from Exo_13:2-10; in the second, Exo_13:11-16; in the third, Deu_6:4-9; in the fourth, Deu_11:13-21, as before related. This had originally served for the hand or arm.

These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader may see on consulting them at large. Bind them for a Sign upon thy Hand; and for Frontlets between thy Eyes; write them upon the Posts of thy House and upon thy Gates; all which commands the Jews take in the most literal sense. To acquire the reputation of extraordinary sanctity they wore the fringes of their garments of an uncommon length. Moses had commanded them, Num_15:38, Num_15:39, to put fringes to the borders of their garments, that when they looked upon even these distinct threads they might remember, not only the law in general but also the very minutiae or smaller parts of all the precepts, rites, and ceremonies belonging to it. As those hypocrites (for such our Lord proves them to be) were destitute of all the life and power of religion within, they endeavored to supply its place with phylacteries and fringes without. The same principles distinguish hypocrites every where, and multitudes of them may be found among those termed Christians as well as among the Jews. It is probably to this institution relative to the phylactery that the words, Rev_14:1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father’s name written on their foreheads. “That is,” says Mr. Ainsworth, “as a sign of the profession of God’s law; for That which in the Gospel is called his Name, (Mat_12:21), in the prophets

is called his Law, (Isa_42:4).” So again antichrist exacts the obedience to his precepts by a mark on men’s right hands or on their foreheads, Rev_13:16.

GILL, "And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes,.... These are not the words of God or of Moses to the children of Israel, but of an lsraelitish parent to his son, telling him that this feast of unleavened bread would serve the same purpose to refresh his memory with what God did for his people of old, as the tying of a thing on the hand, or placing it before the eye, is to a person to bring anything to his remembrance, to which the allusion is; the like figurative phrases may be observed in Pro_1:9, the Jews understand this literally, and hence the use of phylacteries among them, which they bind upon their left hand, and place upon their foreheads between their eyes, of which See Gill on Mat_23:5, but such a practice could be of no use to answer the end next mentioned:

that the Lord's law may be in thy mouth; for surely this cannot be taken literally, but the sense is, that being instructed by the observance of the above feast, and being taught the meaning of it, they might be able to speak of it to their children, and so transmit it from age to age to their latest posterity:

for with a strong hand hath the Lord brought thee out of Egypt; See Gill on Exo_13:3.

JAMISO�, "it shall be for a sign unto thee upon thine hand, etc.— There is no reason to believe that the Oriental tattooing - the custom of staining the hands with the powder of Hennah, as Eastern females now do - is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees - parchment scrolls, which were worn on their wrists and foreheads - had so early an existence. The words are to be considered only as a figurative mode of expression.

that the Lord’s law may be in thy mouth, etc.— that is, that it may be the subject of frequent conversation and familiar knowledge among the people.

K&D, "Exo_13:9The festival prescribed was to be to Israel “for a sign upon its hand, and for a

memorial between the eyes.” These words presuppose the custom of wearing mnemonic signs upon the hand and forehead; but they are not to be traced to the heathen custom of branding soldiers and slaves with marks upon the hand and forehead. For the parallel passages in Deu_6:8 and Deu_11:18, “bind them for a sign upon your hand,” are proofs that the allusion is neither to branding nor writing on the hand. Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. This is still more apparent from the reason assigned, “that the law of Jehovah may be in thy mouth.” For it was not by mnemonic slips upon the hand and forehead that a law was so placed in the mouth as to be talked of continually (Deu_6:7; Deu_11:19), but by the reception of it into the heart and its continual fulfilment. (See also Exo_13:16.) As the origin and meaning of the festival were to be talked of in connection with the eating of unleavened bread, so conversation about the law of Jehovah was introduced at the same time, and the

obligation to keep it renewed and brought vividly to mind.

PETT, "Exodus 13:9-10

“And it will be for a sign to you on your hand, and for a memorial between your eyes, that the instruction of Yahweh may be in your mouth. For with a strong hand has Yahweh brought you out of Egypt. You will therefore keep this ordinance in its season from year to year.”When they see the unleavened cakes in their hands and before their eyes it will speak to them of the great deliverance and remind them of what God has done. Thus the requirements were to be fulfilled year by year as a constant reminder of that deliverance, and instruction on them must be given as from Yahweh.

“A sign to you on your hand and for a memorial between your eyes.” They will see and will remember. The unleavened bread will also be the equivalent of a sign on the hand or a mark between the eyes demonstrating that they are the redeemed of Yahweh (compare Deuteronomy 6:8; Deuteronomy 11:18). This probably had in mind that elsewhere men wore on their arms and foreheads symbols of their gods. This is elsewhere also applied spiritually in the Old Testament (compare Proverbs 3:3; Proverbs 3:21-22). For Yahweh’s signs and wonders see Exodus 4:21; Exodus 7:3. The Pharisees took this literally and carried parts of God’s word in cases bound between the eyes and on the left arm by leather straps. But by that it soon became a token of superiority and therefore lost its meaning.

Many ancient peoples (and some modern) also carried marks and tattoos which demonstrated their dedication to some deity or society, or carried as amulets spells in papyrus or rolled up cloth. But the main reference is possibly to special bangles and headbands, or may simply be metaphorical. Eating unleavened cakes is thus the ‘mark’ on the children of Israel showing that they belong to Yahweh. �o physical marks were therefore required. Elsewhere they were forbidden as indicating subservience to other gods and superstitions (Leviticus 19:28).

BE�SO�, "Exodus 13:9. Upon thy hand, between thine eyes — Proverbial expressions, denoting that these things were never to be out of their minds. The Jews, however, understood this literally, and hence the use of phylacteries among them, pieces of parchment inscribed with sentences of their law, which they bound upon their left hand, and placed upon their foreheads between their eyes.

ELLICOTT, "(9) It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes.—The practice of wearing tephillin, or “phylacteries,” is referred by the Jews themselves to the time of the Exodus, and regarded by them as resting on the present passage, together with Deuteronomy 6:8; Deuteronomy 11:18. These phylacteries consist of small strips of parchment, on which are written certain passages from the Law—viz., Exodus 13:2-10; Deuteronomy 6:4-9, and Deuteronomy 11:13-21—and which are then folded tight, placed in small boxes, and attached by bands to the left wrist and the forehead at the hours of prayer. It is well known that a similar custom prevailed in Egypt (Wilkinson, Ancient Egyptians, vol.

iii., p. 364); and this has been made an objection to the Mosaic institution of phylacteries, since Moses, it has been thought, would not have encouraged an Egyptian superstition. But the adoption of Egyptian customs, purged from their superstition, is quite in the spirit of the Mosaic institutions, and in no way reprehensible. If the Israelites were addicted to wearing amulets, like the Egyptians, it would have been a wise proviso to substitute for the magic charms of sorcerers the solemn words of the Law, and in this way to turn a current superstition to a good account. The Law was thereby honoured, and the special passages selected would come to be generally known to those who wore them, and to be “in their mouth” and “in their heart” (Deuteronomy 11:18). [Dean Plumptre notices, in his Commentary on the Temptation (St. Matt.), that our Blessed Lord used against the adversary quotations from the Scriptures forming these very Tephillin.]

PULPIT, "And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes. There can be no doubt that the Jewish system of tephillin, or "phylacteries," grew mainly out of this passage, and was intended as a fulfilment of the commands contained in it. The tephillin were strips of parchment with passages of Scripture written upon them and deposited in small boxes, which were fastened by a strap either to the left arm, or across the forehead. The modern Jews argue that they were what Moses here intended, and that their employment began from this time. Some Christian commentators agree with them. But the great majority argue, from supposed probability and from the entire absence of any reference to the actual wearing of tephillin in the Old Testament, that the custom must be, comparatively speaking, a modern one. It is generally supposed to have originated, with other superstitious practices, in the time of the Babylonish captivity. Those who take this view regard the words of Moses in the present passage as merely metaphorical, and compare them with Proverbs 3:3; Proverbs 6:21; Proverbs 7:3. Kalisch, however, observes with reason, that if the injunction to write passages of the Law on the door-posts of their houses (Deuteronomy 6:9; Deuteronomy 11:20) was intended to be understood literally, and was literally carried out (Isaiah 57:8), the commands with respect to tephillin, which are coupled with them (Deuteronomy 6:8; Deuteronomy 11:18) must have been similarly intended. And probability, which is said to be against the Mosaic origin of tephillin, may perhaps rather be urged in its favour. The Egyptian practice Of wearing as amulets "forms of words written on folds of papyrus tightly rolled up and sewn in linen" is well attested. Would it not be in harmony with the general character of his legislation, that Moses should adopt and regulate the custom, employing it to do honour to the Law and keep it in remembrance, without perhaps purging it wholly from superstitious ideas? Moses allowed the Israelites in many things "for the hardness of their hearts," content if he could introduce some improvement without insisting at once on an impracticable perfection. That the law of the Lord may be in thy month. The Israelites are instructed from the first, that the tephillin are to be a means to an end; and that the end is to be the retention of God's law in their recollection—" in their mouth," and therefore in their heart, since "out of the abundance of the heart the mouth speaketh."

MACLARE�, "THOUGHT, DEED, WORD

Exodus 13:9.The question may be asked, whether this command is to be taken metaphorically or literally. �o doubt the remembrance of the great deliverance was intrusted to acts. Besides the annual Passover feasts, inscriptions on the door-posts and fringes on the dress were appointed for this purpose. And the Jews from a very early period, certainly before our Lord’s time, wore phylacteries fastened, as this and other places prescribe, on the left arm and on the forehead, and alleged these words as the commandment which they therein obeyed. But it seems more probable that the meaning is metaphorical, and that what is enjoined is rather a constant remembrance of the great deliverance, and a constant regulation of the practical life by it. For what is it that is to be ‘a sign’? It is the Passover feast. And the ‘therefore’ of the next verse seems to say that keeping this ordinance in its season is the fulfilment of this precept. Besides, the expression ‘for a sign,’ ‘for a memorial,’ may just as well mean ‘it shall serve as,’ or ‘it shall be like,’ as ‘you shall wear.’ So I think we must say that this is a figure, not a fact; the enjoining of an object for thought and a motive for life, not of a formal observance. And it is very characteristic of the Jew, and of the universal tendency to harden and lower religion into outward rites, that a command so wide and profound was supposed to be kept by fastening little boxes with four slips of parchment containing extracts from the Pentateuch on arm and forehead. Jewish rabbis are not the only people who treat God’s law like that. Even if literal, the injunction is for the purpose of remembering. Taking that meaning, then, the text sets forth principles that apply quite as much to us. You will observe ‘hand,’ ‘eyes,’ ‘mouth’; the symbols of practice, knowledge, expression; work, thought, and word. Observe also that there is a slight change in construction in the three clauses; the two former are to be done in order that the latter may come to pass. Then the memorial of the great deliverance is to be ‘on the hand’ and ‘before the eyes,’ in order that ‘the Lord’s law’ may be ‘in the mouth.’ Keeping these points in view-

I. God’s great deliverance should be constantly before our thoughts.It is more than an accident that both Judaism and Christianity should begin with a great act of deliverance; that that act of deliverance should constitute a community, and that a memorial rite should be the centre of the ritual of both. The Lord’s Supper historically took the place of the Passover. It was instituted at the Passover and instead of it. It is precisely the same in design, a memorial feast appointed to keep up the vivid remembrance of the historical fact to which redemption is traced; and not only to keep up its remembrance, but to proclaim the importance of extending that remembrance through all life.�otice the peculiarity of both the Jewish and the Christian rite, that the centre point of both is a historical fact, a redeeming act. Judaism and Christianity are the only religions in regard to which this is true to anything like the same extent or in the same way. Christianity as a revelation is not so much the utterance in words of great religious thoughts as the history of a life and a death, a fact wrought upon the earth, which is at once the means of revelation and the means of redemption. This is a feature unshared by other religions.This characteristic determines the principal object of our religious thought. The true object for religious thought is Christ, and His life and death.

All religious truth flows from and is wrapped up in that: e.g. theology, or the nature of God; anthropology, or the nature of man; soteriology, morality, etc. All truth for the individual and for the race has its source in God’s great redeeming act. Religious emotion is best fed at this source, e.g. thankfulness, wonder, love: all these transcendent feelings which are melted together in adoration. Here is where they are kindled. You cannot pump them up, or bring them into existence by willing, or scourge yourself into them, any more than you can make a seed grow by pulling at the germ with a pair of pincers, but this gives the warmth and moisture which make it germinate.The clear perception of this truth is valuable, as correcting false tendencies in religion, e.g. the tendency to be much occupied with the derived truths, and to think of them almost to the exclusion of the great fact from which they come; the tendency to substitute melancholy self-inspection for objective facts; the tendency to run out into mere feeling.The command requires of us a habitual occupation of mind with the great deliverance.And the habitual presence of this thought will be best secured by specific times of occupation with it. Let every Christian practise the habit of meditation, which in an age of so many books, newspapers, and the distractions of our busy modern life, is apt to become obsolete.II. The great deliverance is to be ever present in practical life.The ‘hand’ is clearly the seat and home of power and practical effort. So the remembrance is to be present and to preside over our practical work.How it is fitted to do so.The pattern. The death as well as the life of Christ teaches us what we ought to be.The motive. He died for me! Shall I not serve Him who redeemed me?How blessed such a life would be! How victorious over the small motives that rule one’s life, the deadening influence of routine, the duties that are felt to be overwhelmingly great and those that are felt to be wearisomely and monotonously small! How this unity of motive would give unity to life and simplify its problems! How it would free us from many a perplexity! There are so many things that seem doubtful because we do not bring the test of the highest motive to bear on them. Complications would fall away when we only wished to know and be like Christ. Many a tempting amusement, or occupation, or speculation would start up in its own shape when this Ithuriel spear touched it. How it would save from distractions! How strong it would make us, like a belt round the waist bracing the muscles tighter! ‘This one thing I do’ is always a strengthening principle.How far is this possible? �ot absolutely, but we may approximate very closely and indefinitely towards it. For there is the possibility of such thought blending with common motives, like a finer perfume in the scentless air, or some richer elixir in a cup. There is the possibility of its doing to other motives what light does to landscape when a sudden sunbeam gleams across the plain, and everything leaps into increased depth of colour. Let us try more and more to rescue life from the slavery of habit and the distractions of all these smaller forces, and to bring it into the greatness and power of submission to the dominion of this sovereign, unifying motive. Our lives would thus be greatened and strengthened, even as Germany and Italy have been, by being delivered from a rabble of petty dukes and brought under

the sway of one emperor or king. Let us try to approach nearer and nearer to the fusion of action and contemplation, and to the blending with all other motives of this supreme one.This command supplies us with an easily applied and effective test. Is there any place where you cannot take it, any act which you feel it would be impossible to do for His sake? Avoid such. Where the safety-lamp burns blue and goes out, is no place for you.It is a beautiful thought that Jesus does for us what we are thus commanded to do for Him. The high priest bore the names of the tribes on his shoulders and in his heart. ‘I have graven thee on the palms of my hands.’ We bear Him in our hands and in our hearts. ‘I bear in my body the marks of the Lord Jesus.’III. The great deliverance is to be ever on our lips.The three regions here named are the inward thought, the outward practice, and the testimony of the lips. �ote that that testimony is a consequence of thought and practice.1. The purpose of the deliverance is to make ‘prophets of His law.’ Such was the divine intention as to Israel. Such is God’s purpose as to all Christians. The very meaning of redemption is there. He has ‘opened our lips’ that we ‘should show forth His praise.’ He has regard to ‘His own name.’ He desires to make us vocal, for the same purpose for which a man strings a harp, to bring sweet music out of it. Words of testimony are a form of love.2. The other two are incomplete without this vocal testimony.3. The utterance of the lips, to be worth anything, must rest on and follow the other two. How noble, then, and blessed, how strong and calm and simple our lives would be, if we had this for the one great object of our thoughts, of our practical endeavour, of our words, if all our being was sustained, impelled, made vocal, by one thought, one love!O my brother, see to it that you give yourself to Him. That great Light will gladden your eyes, will guide your activity, and, like the sunrise striking Memnon’s voiceless, stony lips, will bring music. Thought will have one boundless home of ‘many mansions.’ Work will have one law, one motive, its consecration and strength; and as in some solemn procession, all our steps and all our movements will keep time to the music of our praise to ‘Him who loved us.’

LA�GE, "Exodus 13:9. For a sign upon thy hand. According to Spencer, allusion is made to the heathen custom of branding marks on the forehead or hand of soldiers and slaves. Keil, referring to Deuteronomy 6:8; Deuteronomy 11:18, assumes that we are probably to understand bracelets or frontlets. But in the passages quoted a much more general inculcation of Moses’ words is meant. Inasmuch as the Jews were to observe several great festivals, it is not to be assumed that they were to be required to wear the signs only on the feast of unleavened bread; all the less, as the day was so definitely fixed. We therefore regard the expression both here and in Deuteronomy as symbolic, but suggested by a proverbial phrase borrowed from the nations of antiquity. Our language has a similar proverbial, but less elegant, expression. That the Pharisaic Jews afterwards actually made themselves such phylacteries grew out of their slavery to the letter of the law. See more in detail in Keil, II. p37.

10 You must keep this ordinance at the appointed time year after year.

GILL, "Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread:

from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" (c); that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running.

K&D, "Exo_13:10

This ordinance the Israelites were to keep ?למועד, “at its appointed time” (i.e., from the 15th to the 21st Abib), - “from days to days,” i.e., as often as the days returned, therefore from year to year (cf. Jdg_11:40; Jdg_21:19; 1Sa_1:3; 1Sa_2:19).

11 “After the Lord brings you into the land of the Canaanites and gives it to you, as he promised on oath to you and your ancestors,

GILL, "And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Put for all the rest of the nations:

as he sware unto thee, and to thy fathers, and shall give it thee; to them as they were in their loins, and from thence might certainly conclude it would be given them.

HE�RY 11-13, "Here we have,

I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts - calves, lambs, and kids - if males, were to be sacrificed, Exo_22:30; Num_18:17, Num_18:18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, Exo_13:11, Exo_13:13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num_18:16) at five sheckles. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean?

K&D, "Exo_13:11-14In Exo_13:11-16, Moses communicated to the people the law briefly noticed in Exo_

13:2, respecting the sanctification of the first-born. This law was to come into force when Israel had taken possession of the promised land. Then everything which opened the

womb was to be given up to the Lord. ליהוה to cause to pass over to Jehovah, to :העבירconsecrate or give up to Him as a sacrifice (cf. Lev_18:21). In “all that openeth the womb” the first-born of both man and beast are included (Exo_13:2). This general

expression is then particularized in three clauses, commencing with וכל: (a) המה! cattle, i.e., oxen, sheep, and goats, as clean domestic animals, but only the males; (b) asses, as the most common of the unclean domestic animals, instead of the whole of these animals, Num_18:15; (c) the first-born of the children of Israel. The female first-born of man and beast were exempted from consecration. Of the clean animals the first-born

male (�טר abbreviated from רחם to throw, the dropped שגר from the Chaldee שגר and ,�טרyoung one) was to belong to Jehovah, i.e., to be sacrificed to Him (Exo_13:15, and Num_18:17). This law is still further explained in Exo_22:29, where it is stated that the sacrificing was not to take place till the eighth day after the birth; and in Deu_15:21-22, it is still further modified by the command, that an animal which had any fault, and was either blind or lame, was not to be sacrificed, but to be slain and eaten at home, like other edible animals. These two rules sprang out of the general instructions concerning the sacrificial animals. The first-born of the ass was to be redeemed with a male lamb or

kid (שה, as at Exo_12:3); and if not redeemed, it was to be killed. ערף: from ערף the nape, to break the neck (Deu_21:4, Deu_21:6). The first-born sons of Israel were also to be consecrated to Jehovah as a sacrifice; not indeed in the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to His service. Inasmuch as the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the first-born. But since this consecration had its foundation, not in nature, but in the grace of its call, the sanctification of the first birth cannot be deduced from the separation of the first-born to the priesthood. This view, which was very prevalent among early writers, has been

thoroughly overthrown by Outram (de Sacrif. 1, c. 4) and Vitringa (observv. ii. c. 2, pp. 272ff.). As the priestly character of the nation did not give a title in itself to the administration of the priesthood within the theocracy, so the first-born were not eo ipso chosen as priests through their consecration to Jehovah. In what way they were to consecrate their life to the Lord, depended upon the appointment of the Lord, which was, that they were to perform the non-priestly work of the sanctuary, to be servants of the priests in their holy service. Even this work was afterwards transferred to the Levites (Num 3). At the same time the obligation was imposed upon the people to redeem their first-born sons from the service which was binding upon them, but was now transferred to the Levites, who were substituted for them; in other words, to pay five shekels of silver per head to the priesthood (Num_3:47; Num_18:16). In anticipation of this

arrangement, which was to be introduced afterwards, the redemption (�דה) of the male

first-born is already established here. - On Exo_13:14, see Exo_12:26. מחר: to-morrow,

for the future generally, as in Gen_30:33. מה־זאת: what does this mean? quid sibi vult hoc praeceptum ac primogenitura (Jonathan).

CALVI�, "11.And it shall be when the Lord shall bring thee. He proceeds with what had been glanced at in the beginning of the chapter with respect to the consecration of the first-born, that in this way they should bear witness to the special blessing of God which preserved them when He destroyed the first-born of the Egyptians. But He commands the animals to (329) be brought to Him, in order that they should be slain in the tabernacle. It is a common figure of speech to say, that the faithful and their gifts were placed in God’s sight when they entered the tabernacle. I conceive that they were ordered, in Exodus 22:30, to keep the first-born seven days, in order to prevent deceptions, because if the young had been earlier torn from the teats of their dams, and immediately delivered to the priests, the offering would have been useless. Yet I doubt not that the eighth day was chosen because it was the one prescribed for circumcision. An exception is added, that a price should be paid for an ass, the offering of which would have been unclean. With regard to their children, it was requisite that they should be redeemed, because they could not be offered in sacrifice, nor made priests.

PETT, "Verses 11-16The Redemption of the Firstborn Who Are Holy to Yahweh (Exodus 13:11-16).

Further regulation and explanation concerning the firstborn is now laid down, with special reference to its being explained to their children. The analysis again follows the usual pattern:

a Yahweh will bring them into the land of Canaan as He swore to their fathers (Exodus 13:11).b All that opens the womb to be caused to pass over to Yahweh, either by death or redemption through a substitute (Exodus 13:12-13).c Their sons will ask, ‘What is this?’ They will be told how Yahweh delivered them from bondage by strength of hand (Exodus 13:14).c Yahweh did it by slaying all the firstborn in the land of Egypt (Exodus 13:15

a).b That is why they sacrifice all that opens the womb to Yahweh and redeem their firstborn sons (Exodus 13:15 b).a This is the sign that Yahweh brought them forth from Egypt by strength of hand, which is to affect all that their hands do or their eyes see (Exodus 13 :e16)In ‘a’ the bringing into the land of Canaan is paralleled with their being brought forth from Egypt. In ‘b’ all that opens the womb is to be sanctified to Yahweh and either sacrificed or redeemed, while in the parallel the explanation for this is given. In ‘c’ their sons will be told how Yahweh delivered them from bondage, and in the parallel it is brought home that Yahweh did it by slaying all the firstborn of Egypt.

Exodus 13:11-12

“And it will be when Yahweh brings you into the land of the Canaanite, as he swore to you and to your fathers, and will give it to you, that you will hand over to Yahweh all that opens the womb, and every firstling which you have that comes from a beast. The males shall be Yahweh’s.”There appears to be a deliberate connection here between God’s promise to their forefathers and the subsequent giving of the land, with the handing over of the male firstlings. This was to be their grateful response and tribute for what God had given them. �otice that ‘all that opens the womb’ is then restricted to ‘the males’. These belong to Yahweh and must be handed over to Him. This had the twofold purpose of reminding them of the deliverance of the Passover, and reminding them that they were tenants in God’s land. Then in the case of unclean animals and man they can be redeemed. But the clean animals must be sacrificed. Later part of these would then be given as food to the priests (�umbers 18:18) who were also ‘holy’. It is possible that here, when there was no unique, set apart priesthood, they were whole burnt offerings, completely given to Yahweh.

ELLICOTT, "(11) The land of the Canaanites.—Either their superior importance or their genealogical position (Genesis 10:15) caused the term “Canaanites” to be used inclusively of all the Palestinian nations. The land is always “the land of Canaan” (Genesis 11:31; Genesis 12:5; Genesis 13:12, &c).

COFFMA�, "Verses 11-16"And it shall be that when Jehovah shall bring thee into the land of the Canaanite, as he sware unto thee and to thy fathers, and shall give it thee, that thou shalt set apart unto Jehovah, all that openeth the womb, and every firstling that thou hast which cometh of a beast; the males shall be Jehovah's. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the first-born of man among thy sons shalt thou redeem. And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand Jehovah brought us out from Egypt, from the house of bondage. and it came to pass when Pharaoh would hardly let us go, that Jehovah slew all the firstborn in the land of Egypt, both first-born of man, and the first-born of beast: therefore I sacrifice to Jehovah all that openeth the womb, being

males; but all the first-born of my sons I redeem. And it shall be for a sign upon thy hand, and for frontlets between thine eyes: for by strength of hand Jehovah brought us forth out of Egypt."

"When Jehovah shall bring thee into the land of the Canaanite ..." This provison, already given in Exodus 13:4 and repeated here, indicates that the regulations pertaining to Unleavened Bread and the Consecration of the First-born were to be observed after the Israelites were settled in Canaan.

"It is pretty evident that the Israelites were not required to celebrate Passover and the Feast of Unleavened Bread until they were brought into the promised land."[9]

"The land of the Canaanite ..." There were actually six races of those peoples supplanted by Israel, but in Exodus 13:5, above, only five were listed, the Perizzites, a minor group, being omitted. Here, they were all referred to as Canaanites, there being, in fact, some thirty-two nations or petty-states included in the general designation.

"Thou shalt set apart unto Jehovah ..." (Exodus 13:12). The word here rendered "set apart" is literally, "cause to pass over unto Jehovah."[10] This is exactly the word used to describe heathen practices of sacrificing children to their gods (1 Kings 16:3; Ezekiel 20:31). "And it may be that the Lord purposely used this word to mark the distinction between this dedication and that of the heathen."[11] All of the prophets of Jehovah emphatically denounced and condemned human sacrifice of all kinds, and in the dedication of the first-born, one sees the vast difference in the offering of a human life as a bloody sacrifice, or a burnt offering, as contrasted with a life dedicated to the honor and service of God through righteous conduct. Such a consecration was named by the apostle Paul as the requirement of all Christians, "Present your bodies a living sacrifice, holy, acceptable to God" (Romans 12:1). Something of that contrast was also doubtless intended by the sacred regulations laid down here.

Whereas, the first-born were mentioned in Exodus 13:2, it is evident that this is limited by instructions here. �ote: "all that openeth the womb, being males" (Exodus 13:15). This excluded firstborn daughters and also sons born after a daughter. This quality of additional details being supplied with subsequent mention of God's regulations pertains to the whole Bible. When God first told �oah to take two by two, it was later explained as including seven each of the clean animals. If there is one example of this in the Bible, there are hundreds. We mention this to say that this characteristic is not the basis for alleging multiple sources, doublets, contradictions, and variations! In short, the critical use of this characteristic is false, being due solely to blindness to the invariable Biblical method.

"And every firstling of an ass thou shalt redeem ... if thou wilt not, ... then break its neck ..." Here again, despite the ass only being mentioned, it was understood by the Jews that all domesticated unclean animals were to be treated in the same manner. Esses understood the significance of this, saying:

"He is telling us that if we do not receive our redemption by the sacrifice of Jesus Christ, our neck is going to get broken. We are going to get cut off and destroyed. Jesus is saying, `There is no way to the Father but by me (John 14:6).'""I AM THE JACKASS. And God loved me enough to redeem me with his Son, the Lamb of God, the Good Shepherd who lays down his life for the sheep. Jesus took my place upon the cross. I belong there, but he went there for me."[12]SIZE>

We have included Esses' comment here because it emphasizes the extent of God's repudiation of the apostate Israel, following the divided kingdom, when he declared concerning Ephraim (the larger Israel of that day), that he is "a wild Ass" (Hosea 8:9)!

CO�STABLE, "Verses 11-16The dedication of every first-born Israelite male baby was to take place after the nation had entered the Promised Land ( Exodus 13:5; Exodus 13:11-12). This was to be a memorial of God"s redemption from Egyptian slavery, as were the feasts of Passover and Unleavened Bread (cf. Exodus 12:14). However, God took the Levites for His special possession in place of the first-born. This happened at Mt. Sinai ( �umbers 3:12-13). Consequently this dedication never took place, but the Israelites did circumcise their sons and observe the Passover when they first entered the Promised Land ( Joshua 5:4-7).

God may or may not have intended that the Jews should literally wear the "phylacteries" (lit. frontlet-bands, or head-bands, Exodus 13:16; Heb. tephilin).

"The line of thought referred to merely expresses the idea, that the Israelites were not only to retain the commands of God in their hearts, and to confess them with the mouth, but to fulfil them with the hand, or in act and deed, and thus to show themselves in their whole bearing as the guardians and observers of the law. As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen. This figurative interpretation is confirmed and placed beyond doubt by such parallel passages as Prov. iii3 , "Bind them (the commandments) about thy neck; write them upon the tables of thine heart" (cf. Exodus 13:21-22, iv21 , vi21 , 22 , vii3)." [�ote: Keil and Delitzsch, 2:37.]

"For two thousand years and more, observant Jews have taken those passages literally. The paragraphs that form their contexts ( Exodus 13:1-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21) are written on four strips of parchment and placed in two small leather boxes, one of which the pious Jewish man straps on his forehead and the other on his left arm before he says his morning prayers. The practice may have originated as early as the period following the exile to Babylon in586 B.C.

"It hardly needs to be said that there is nothing inherently wrong with such a custom. The boxes, called "phylacteries" are mentioned in Matthew 23:5, where

Jesus criticizes a certain group of Pharisees and teachers of the law for wearing them. Our Lord, however, condemns not the practice as such but the ostentatious use of "wide" phylacteries as part of a general statement about those who flaunt their religiosity in public: "Everything they do is done for men to see."

"But although the proper and modest use of phylacteries might be spiritually legitimate, it is probably best to understand the references from Exodus and Deuteronomy as figures of speech, since similar statements are found elsewhere in the Old Testament." [�ote: Youngblood, pp66-67.]

12 you are to give over to the Lord the first offspring of every womb. All the firstborn males of your livestock belong to the Lord.

GILL, "That thou shalt set apart unto the Lord all that openeth the matrix,.... Or "the womb", as in Exo_13:2, and this phrase, "set apart", explains the word "sanctify" there, and shows that it signifies the separating of such to the use and service of God, causing it to "pass", as the word (d) here used signifies, from a man's own power and use, to be the Lord's only:

and every firstling that cometh from a beast which thou hast; or "even every firstling" (e), explaining what is meant by what opens the matrix or womb, even every firstborn of a beast; though Jarchi interprets it of an abortion, what comes before its time, that this also should be set apart to the Lord; this must be understood of the firstlings of clean creatures, fit for food and sacrifice, such as the firstlings of cows, sheep, and goats, Num_18:17 as distinguished from unclean ones in the following verse:

the males shall be the Lord's; which explains what sort of firstborn of man and beast were to be set apart for his use, not females, though the first that opened the womb; but males.

JAMISO�, "every firstling, etc.— the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass’s colt, being unfit for sacrifice, were to be redeemed (Num_18:15).

PETT, "Exodus 13:13

“And every firstling of an ass you will redeem with a lamb, and if you will not redeem it you will break its neck, and all the firstborn of man among your sons you will redeem.”The ass was a valuable animal and its firstborn could be bought back from Yahweh by the offering of a lamb (of lesser value) in substitution. But if it was not bought back it had to be killed by breaking its neck for it belonged to Yahweh and was holy. This breaking of the neck might happen because it had been born disabled or weak. It could not be offered as a sacrifice for it was not seen as suitable for this purpose. It was ritually ‘unclean’. The breaking of the neck would not involve the shedding of blood and was therefore not a sacrifice. So the idea of ‘uncleanness’ was already present, distinguishing animals which could be sacrificed from those that could not (compare Genesis 7:2), although probably not in the detail explained later (Leviticus 11; Deuteronomy 14).

With firstborn sons there was no option. They had to be redeemed, presumably at this stage in the same way as an ass by the ‘payment’ of the sacrifice of a lamb (later it would become five shekels - �umbers 18:15-16). This was to be a continual sign to all of how Yahweh had spared the firstborn of Israel when He had smitten all the firstborn in the land of Egypt. But having been redeemed from death they were still servants of Yahweh, for they were thereby ‘holy’.

Later in 22:29 it is stated that the sacrificing was not to take place until the eighth day after the birth; and in Deuteronomy 15:21-22 it is still further modified by the command that an animal which had any fault, and was either blind or lame, was not to be sacrificed, but to be slain and eaten at home, like other edible animals

BE�SO�, "Exodus 13:12. Every firstling of a beast shall be the Lord’s — That is, every firstling male of a clean beast, as of the cow, sheep, or goat kind, was to be offered in sacrifice; and the blood being sprinkled, and the fat burned on the altar, the flesh of them was to be given to the priests, �umbers 18:17-18.

COKE, "Exodus 13:12. Thou shalt set apart unto the Lord— Shalt cause to pass over. Margin of our Bibles. Shalt transfer the right from thyself to the Lord. See �umbers 3:12-48. Every firstling that cometh of a beast, i.e. a clean beast, was to be offered in sacrifice. For the rest, see �umbers 18:17.

LA�GE,"Exodus 13:12. Every first-born of beasts. First, the text recurs to the common statute respecting the first-born of men and beasts; hence: “all that openeth the womb.” According to Keil, the term העביר, to set apart, offer, is used to point, a contrast to the Canaanitish custom of consecrating the first-born to Moloch; he quotes Leviticus 18:21. But the verb seems to express a more original and general separation of what is offered from what is not offered; or it means to let depart.—The males. With this matter, therefore, the female first-born have nothing to do. The first-born son is the head of the young house, the heir of the old house. As the

heir of the old house he also assumes its guilt; as the head of the young house he must represent it. More particular specifications concerning the first-born male clean beast are given in Exodus 22:29 (30), Deuteronomy 15:21.

13 Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons.

BAR�ES, "An ass - The ass could not be offered in sacrifice, being an unclean animal: possibly the only unclean animal domesticated among the Israelites at the time of the Exodus. This principle was extended to every unclean beast; see Num_18:15.

Thou shalt redeem - The lamb, or sheep, was given to the priest for the service of the sanctuary.

Firstborn of man - The price of redemption was fixed at five shekels of the sanctuary: Num_3:47, where see the note.

CLARKE, "Every firstling of an ass thou shalt redeem with a lamb - Or a kid, as in the margin. In Num_18:15, it is said: “The first-born of man shalt thou surely redeem; and the firstling of an unclean beast shalt thou redeem.” Hence we may infer that ass is put here for any unclean beast, or for unclean beasts in general. The lamb was to be given to the Lord, that is, to his priest, Num_18:8, Num_18:15. And then the owner of the ass might use it for his own service, which without this redemption he could not do; see Deu_15:19.

The first-born of man - shalt thou redeem - This was done by giving to the priests five standard shekels, or shekels of the sanctuary, every shekel weighing twenty gerahs. What the gerah was, see Clarke on Gen_20:16 (note). And for the shekel, see Clarke on Gen_20:16 (note).

It may be necessary to observe here that the Hebrew doctors teach, that if a father had neglected or refused thus to redeem his first-born, the son himself was obliged to do it when he came of age. As this redeeming of the first-born was instituted in consequence of sparing the first-born of the Israelites, when the first-born both of man and beast among the Egyptians was destroyed, on this ground all the first-born were the Lord’s, and should have been employed in his service; but he permitted the first-born of a useful unclean animal to be redeemed by a clean animal of much less value. And he chose the tribe of Levi in place of all the first-born of the tribes in general; and the five shekels were ordered to be paid in lieu of such first-born sons as were liable to serve in the

sanctuary, and the money was applied to the support of the priests and Levites. See this subject at large in Num_3:12, Num_3:13, Num_3:41, Num_3:43, Num_3:45, Num_3:47-51.

GILL, "And every firstling of an ass thou shalt redeem with a lamb,.... Which was given to the priest for it; and according to the Jewish canon (f), it might be redeemed with that only;"not with a calf, nor with an animal (a goat or a ram, as Bartenora interprets it), nor with a lamb slain, or torn to pieces.''Jarchi thinks the ass only was to be redeemed, and not the firstling of any other unclean creature, but his reasons are insufficient; all unclean creatures, as horses, camels, dogs, swine, &c. are included in it, as should seem from Num_18:15 and this is the rather particularly mentioned, because there was a greater plenty of them than of horses and camels, and because they were very useful creatures; and if these were to be redeemed, then much more those of less value, and less useful. Hence might arise the story and calumny, as some have thought, of the Jews worshipping an ass's head:

and if thou wilt not redeem it, then thou shall break its neck; cut off its head on the back of the neck with a knife or cleaver, such as butchers use, as the Misnah (g), and its commentators, interpret it, so that the owner should have no profit by it:

and all the firstborn of man amongst thy children shall thou redeem; with the price of five shekels of the sanctuary, and within thirty days of the birth of it, Num_18:16and these being to be redeemed as the unclean beasts were, shows that men are by nature unclean, and even the firstborn, whose names are written in heaven, the elect of God, and need redemption by the blood of the Lamb.

BE�SO�, "Exodus 13:13. Every firstling of an ass thou shalt redeem with a lamb — Or kid, Exodus 12:3; and the same is to be understood of all unclean beasts in general, see �umbers 18:15. The ass seems to be particularly mentioned, because those animals were more numerous among them than other beasts of burden. If a man had not a lamb, he was to give the price of one. This lamb was to be given to the Lord; that is, to his priest.

ELLICOTT, "(13) Every firstling of an ass.—It is observable that nothing is said of the Israelites possessing horses. Horses were well known in Egypt at the time, but were kept only by the kings and the great men. The Hebrews had not been in a position ever to have possessed any. Asses, on the contrary, were exceedingly common, and formed the ordinary beasts of burden in the country. In default of camels, which they seem not to have owned, the Israelites must have carried their tents and other baggage on asses.

Thou shalt redeem.—Since the ass was unclean. In Egypt he is said to have been “Typhonian;” and Set, the Evil Principle, is represented with long ears, which may be those of an ass, cropped towards the upper extremity. The redeeming of an ass with a lamb (or kid) was favourable to the owner, since the ass colt must have been of considerably more value.

If thou wilt not redeem it, then thou shalt break his neck.—There will always be in every nation those who grudge to make any offering to God, and who will seek to evade every requisition for a gift. To check such niggardliness, the present law was made. It would be effectual without requiring to be put in force.

All the firstborn of man among thy children shalt thou redeem.—This was declared in anticipation of the arrangement afterwards to be made, whereby the tribe of Levi was taken in lieu of the firstborn for the service Of the sanctuary (�umbers 3:40-45), and an obligation was imposed on Israelites of other tribes to “redeem” their sons by a payment of five shekels for each to the priests (�umbers 18:15-16).

COKE, "Exodus 13:13. Every firstling of an ass thou shalt redeem with a lamb—Or kid. Margin of our Bibles. It appears, from �umbers 18:15 that this was to be understood of all unclean beasts in the general. It is not easy to say why the ass particularly is specified; perhaps this creature, being the most numerous, and the most useful of their beasts of burden, is therefore mentioned, as they might be more inclined to preserve it. He-asses, according to Phornutus, were sacrificed among the heathen to Mars, on account of their turbulent nature and frightful braying. Selden conjectures, that, from this law of redeeming asses, the Gentiles took up that groundless and ridiculous calumny, which was current among them, that the Jews worshipped an ass. See Job 11:12. The heathens appear to have had some knowledge of this law of redemption of the first-born. The inhabitants of Tanguth in India redeemed their sons with a ram, which they offered after the manner of the Hebrews; and what makes it probable that the law of Moses had reached these regions is, that we find, in the language of the people who inhabit these coasts of India, many evident traces of the Hebrew language and original; as Huet has observed, Demonstr. Evang. proposit. iv. c. 6.

REFLECTIO�S.— The first-born of beasts, as well as of men, are God's: the clean must be sacrificed, the unclean killed; or, as the children, redeemed. �ote; Children are not innocents, but unclean things; and were it not for the redemption of Jesus must perish. Repeated injunctions are given to instruct their children, to encourage and answer their inquiries; talking with them is the best way of teaching them. Thus the remembrance will be preserved, and each succeeding generation count the deliverance their own. We reap the blessings of our fathers' mercies even in temporals, and how much more of the promises made to our fathers in spirituals, and accomplished in the glorious salvation of our Redeemer Jesus, which deserves, and shall have, a remembrance to eternity.

LA�GE, "Exodus 13:13. The germ of the distinction between clean and unclean beasts. The substitution of a sheep or kid for the ass is a proof that the unclean beast signifies not the evil, but the profane, that which is not fitted to serve as a religious symbol.

PULPIT, "Every firstling of an ass. The ass was the sole beast of burthen taken by the Israelites out of Egypt. (See Exodus 20:17.) �either the horse nor the camel was

among their possessions in the wilderness. This is agreeable to the Egyptian monuments, by which the camel appears to have been rare in Egypt at this time, and the horse as yet mainly used for war and by the nobles in their chariots. With a lamb. A lamb or a kid. The word used is the generic one. (See the comment on Exodus 12:3.) If thou wilt not redeem it, then thou shalt break its neck. This enactment was evidently made to prevent a refusal to redeem. It would not require to be put in force, since by refusing under such a penalty a man would suffer pecuniary loss. All the first-born of men among thy children. Rather "among thy sons." Shalt thou redeem. Later on, the amount of the redemption money was fixed at five shekels of the sanctuary for each. (�umbers 3:47.)

14 “In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the Lord brought us out of Egypt, out of the land of slavery.

GILL, "And it shall be when thy son asketh thee in time to come,.... Or "on the morrow" (h), the day following such a separation of the firstborn of clean creatures, or such a redemption of the firstborn of unclean ones, and of man, or in any later time:

saying, what is this? what is the meaning of this? for what reason are such things done?

that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage: by laying his mighty hand upon the firstborn of Egypt, and destroying them, which made the king of Egypt, and his people, willing to let Israel go; See Gill on Exo_13:3.

HE�RY 14-16, " Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (Exo_13:14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable

way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (Exo_13:3, Exo_13:14, Exo_13:16), with a strong hand(Exo_13:9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zec_4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, Exo_13:14, Exo_13:16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.

PETT, "Exodus 13:14-15

“And it will be, when your son asks you in time to come, saying, ‘What is this?’, that you will say to him, ‘By strength of hand Yahweh brought us out of Egypt, from the house of bondmen. And it came about that, when Pharaoh hardened himself against letting us go, Yahweh slew the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. That is why I sacrifice to Yahweh all that opens the womb, being males. But all the firstborn of my sons I redeem.’ ”Again we learn that one of the purposes of these sacrifices and redemptions was as a testimony to future generations. This idea of testimony to the young is constantly emphasised. It is seen as important that they know what Yahweh did for His people in revealing His strength against the might of Egypt and delivering them from bondage. It was a continual reminder to them of the power of their God and His love for His people. And the reminder (and warning) is also given that it was because of Pharaoh’s hardness of heart. It was a constant reminder of the danger of hardness of heart when facing Yahweh’s commands.

SIMEO�, "REDEMPTIO� OF THE FIRST-BOR�

Exodus 13:14-16. And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage. And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the first-born of my children I redeem. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out of Egypt.

THE works of God deserve to be had in continual remembrance. His interpositions on behalf of our forefathers ought not to be forgotten by us; for we ourselves are greatly affected by them. The whole nation of the Jews at this day, and to the remotest period of time, are deeply interested in the mercy shewn to their ancestors when the Egyptian firstborn were slain. If we reckon that every Israelite had two sons, as well as daughters, (which, considering the care that had been taken to destroy all the male children, may be taken as a fair average,) and one out of those sons had been slain, we may calculate, that not above one third of that nation would ever have come into existence. On account of the distinguished greatness of that deliverance, God appointed that it should be kept in remembrance, by means of a variety of ordinances instituted for that purpose. Some of these institutions were to be annually observed, (as the Passover and the feast of unleavened bread,) and others were designed as daily memorials of it. Such was the redemption of the first-born, mentioned in our text. In consequence of the preservation of the first-born, both of men and beasts, among the Jews, God claimed all their future first-born, both of men and beasts, as his property: the clean beasts were to be sacrificed to him; the unclean were to be exchanged for a lamb, which was to be sacrificed; and the first-born children were to be redeemed at the price of five shekels, which sum was devoted to the service of the sanctuary. This ordinance the Jews, to the latest generations, were bound to observe,

I. As a memorial of God’s mercy—

In this view, the end of the appointment is repeatedly mentioned in the text. Every time that the redemption-price was paid for the first-born, either of man or beast, it was to be like “a token upon their hands, or a frontlet, or memorial, between their eyes [�ote: See.],” to bring this deliverance to their remembrance.

�ow the deliverance vouchsafed to us, infinitely exceeds theirs—

[Theirs was great, whether we consider the state from which they were brought (a sore bondage), or the means by which they were delivered (the slaughter of the Egyptian first-born), or the state to which they were raised (the service and enjoyment of God, both in the wilderness and in the land of Canaan). But compare ours in these respects, the guilt and misery from which we are redeemed — — —the death, not of a few enemies, but of God’s only dear Son, by which that redemption is effected — — — and the blessedness to which, both in this world and the next, we are brought forth — — — and all comparison fails: their mercy in comparison of ours is only as the light of a glow-worm to the meridian sun.]

Every thing therefore should serve to bring it to our remembrance—

[God has instituted some things for this express purpose, namely, baptism and the Lord’s supper. But why should not the same improvement be made of other things? Why may not the sight of a first-born, whether of man or beast, suggest the same reflections to our minds, that the redemption of them did to the Jews? Why should not the revolutions of days, months, and years, remind us of the darkness and

misery from which we are brought through the bright shining of the Sun of Righteousness? What is a recovery from sickness, but an image of the mercy vouchsafed to our souls? As for the Scriptures, I had almost said that we should literally imitate the mistaken piety of the Jews, who wore certain portions of them as bracelets and frontlets; but, if not, we should have them so much in our hands and before our eyes, that the blessed subject of our redemption by Christ should never be long out of our minds.]

But the redemption of the first-born was to be observed also,

II. As an acknowledgment of their duty—

God, in addition to the claim which he has over all his creatures as their Maker, has a peculiar claim to those whom he has redeemed. In this view he called upon the Jews, and he calls upon us also,

1. To consecrate ourselves to him—

[The Jewish first-born of beasts (as has been observed) were sacrificed to God; and his right to the first-born of men was acknowledged by a redemption-price paid for them [�ote: �umbers 3:46-47.]. The same price too was paid by all (five shekels, or about twelve shillings), to shew that every man’s soul was of equal value in the sight of God. With us, there are some important points of difference. All of us, whether male or female, and whether first or last in order of nativity, are accounted as the first-born [�ote: Hebrews 12:23.]: nor can any price whatever exempt us from a personal consecration of ourselves to the service of the Lord. The Levites were afterwards substituted in the place of the first-born [�ote: �umbers 3:44-50.]: but for us no substitute can be admitted. “We are not our own, we are bought with a price,” says the Apostle: from whence his inference is, “Therefore we must glorify God with our body and our spirit, which are his [�ote: 1 Corinthians 6:19-20.].” And in another place he expresses the same idea in terms still more accommodated to the language of our text; “I beseech you,” says he, “by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service [�ote: Romans 12:1.].”]

2. To serve him with the best of all that we have—

[The poorest among the Israelites, whose cow had enlarged his little stock, must immediately devote that little acquisition in sacrifice to God. If it were an horse or an ass that had produced him a foal, he must redeem the foal with a lamb, or “break its neck [�ote: 3.] ;” God having decreed, that his people shall derive no comfort or advantage from any thing, with which they are unable, or unwilling, to honour him.

Thus are we bound to “honour God with our substance, and with the first-fruits of all our increase.” We must not stay till we have got in our harvest, and then spare to him a pittance out of our abundance; but we must devote to him a portion of what he has already bestowed, and trust him to supply our remaining wants. Strange will

it be indeed, if, when “he has not spared his own Son, but delivered him up for us all,” we can grudge him any thing that is in the power of our hands to do.]

Address—

1. Inquire into the nature and ends of God’s ordinances—

[The rites of baptism and the Lord’s supper are very little understood amongst us: whereas, if we would inquire into the reason of these institutions, we should find them lead us immediately to the great work of redemption: in the former of them we are dedicated to Him who has redeemed us from the bondage of corruption; and in the latter, we renew to him, as it were, our baptismal vows, and derive strength from him for the performance of them. In the common ordinances of divine worship we should see the care which God has taken to make known to us the way of salvation, and to display to us the exceeding riches of his grace in Christ Jesus. If we duly considered God’s design in appointing an order of men to minister in his sanctuary, we should not complain that we heard so much of Christ; but rather, we should go up to his house hungering and thirsting after him, as the bread of life and the water of life.

2. Devote yourselves to the service of your God—

[The names of the first-born, and of them only, “are

written in heaven [�ote: �ote c.].” If therefore we would partake of the heavenly inheritance, we must regard ourselves as “an holy nation, and a peculiar people.” What the Levites were externally, that must we be in the inward devotion of our souls. We are not loaded, like them, with the observance of many burthensome ceremonies; but the sacrifices of prayer and praise we ought to offer unto God continually; and, in this respect, we are to emulate, as it were, the saints in heaven, who rest not day and night in ascribing glory “to Him who loved them, and washed them from their sins in his own blood.” We should distinctly consider ourselves as “his purchased possession,” and account it our highest happiness and honour to be in every thing at his disposal [�ote: Revelation 14:4. The redeemed are to “follow the Lamb whithersoever he goeth.”].]

3. Endeavour to instruct others in the great work of redemption—

[On all the different occasions it was appointed, that children should make inquiries into the reasons of the various institutions which they saw [�ote: Exodus 12:26; Exodus 13:8, and Joshua 4:6-7.] ; and that such explanations should be given them, as should tend to perpetuate divine knowledge to the remotest generations. Such inquiries we should encourage amongst our children: and we should cheerfully embrace every opportunity that is afforded us, of instructing them in the things belonging to their eternal peace. If such catechetical instructions were given in our different families, to how much greater advantage would the word of life be dispensed! Our hearers then, being habituated to the consideration of divine truths,

would enter more easily into the various subjects that are set before them. They would attend both with pleasure and profit, more especially when they were arrived at years of discretion; whereas now, the greater part of our auditories hear as if they heard not, and continue years under the ministry of the Gospel without ever understanding its fundamental truths. Let this attention then be paid by all parents and masters to their respective families; yea, let the ignorant in general, whether children or adults, be the objects of our affectionate regard: and let us all, in our respective spheres, contribute, as we are able, to impart the knowledge of Christ to others, that they also may behold the salvation of God.]

�ISBET, "WHAT IS THIS?‘And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage,’ etc.Exodus 13:14-17The Book of Exodus introduces that new epoch in the scriptural history of sacrifices when they began to be regulated by fixed laws, to be part of a national economy.

I. The offering of the firstborn was the dedication and consecration of the whole Jewish nation.—The firstborn represented its strength, its vitality, its endurance. This act signified that its strength lay only in its dependence on God’s strength, that its vitality came from the life which is in Him, that it would endure from generation to generation, because He is the same and His years fail not.

The calling of the Israelites was the calling to confess a Redeemer of Israel, a righteous Being who had brought out their fathers from the house of bondage.

II. Moses taught the people to look upon themselves as beings surrendered and sacrificed to the God of truth, the Deliverer of men, by feeling that they held all the powers of their minds and bodies as instruments for the great work in which He is engaged. Thus they might be a nation indeed, one which would be a pattern to the nations, one which, in due time, would break the chains which bound them to visible and invisible oppressors.

III. When once we understand that we are witnesses for God. and do His work, self-sacrifice can never be an ambitious thing—a fine way to get the reputation of saints or the rewards of another world. It will be regarded as the true ground of all action; that on which all the blessed relations of life stand; that which is at the same time the only impulse to and security for the hard and rough work of the world.

Rev. F. D. Maurice.Illustration

(1) ‘The firstborn had been specially saved, and so were specially God’s. On them was branded the one brief word, “Mine.” What a lesson for us all, who have been redeemed with the precious blood of Christ! We are His by right of purchase, and we must be His in choice and life, and sanctified by His own indwelling and

possession. And when we have taken up this position with respect to God, we may count on His strong Hand.’

(2) ‘The first thing was to teach Israel obedience. This was done by the strict rules connected with Passover. They were taught in most appalling manner that they who obeyed to the letter were safe, but all the firstborn in Egypt not sheltered beneath the Blood were dead men. After this, all were very particular to obey orders, “they went up harnessed” (marg., “by five in a rank”), already orderly and under command.’

LA�GE, "Exodus 13:14. When thy son asketh thee. Even in the theocracy the ceremonial worship is to be not a dumb one, repressing, or even suppressing, questions and instruction, but is to be spiritualized by questions and instruction.

15 When Pharaoh stubbornly refused to let us go, the Lord killed the firstborn of both people and animals in Egypt. This is why I sacrifice to the Lord the first male offspring of every womb and redeem each of my firstborn sons.’

GILL, "And it came to pass, when Pharaoh would hardly let us go,.... Showed great reluctance to it, and with difficulty was prevailed upon to dismiss them:

that the Lord slew all the firstborn in the land of Egypt, both the firstborn of men, and the firstborn of beast: which he did in one night, making use of a destroying angel or angels for that purpose:

therefore I sacrifice to the Lord all that openeth thee matrix, being males; that is, the firstborn of all clean creatures, as oxen, sheep, and goats:

but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena (i), is as follows,"Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron, whom the father of the child pleaseth; and so, many people being gathered together at the time appointed, the father of the child bringeth

before the priest, in a bowl or basin, a good quantity of gold and silver, and then they give him the child into his arms; the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes; then, replies he, have you never had any child before, either male or female, or have miscarried anyone? she saith unto him, no; then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price; then saith the priest unto him, you will redeem it then? the father answereth, I will redeem it; it shall be so then, saith the priest, this child is mine as being the firstborn, as it is written, Num_18:16. I therefore take this in exchange, &c. and so he takes the sum of two French crowns, or thereabout, as he thinks good, and then delivers the child to his father and mother, and this day they make a feasting day.''This custom was used in Christ's time, and was observed with respect to him, Luk_2:27.

K&D, "Exo_13:15-16

לשJחנו he made hard” (sc., his heart, cf. Exo_7:3) “to let us go.” The“ :הקשהsanctification of the first-born is enforced in Exo_13:16 in the same terms as the keeping

of the feast of Mazzoth in Exo_13:9, with this exception, that instead of לזכרון we have

signifies neither amulet nor טוטפת as in Deu_6:8, and Deu_11:18. The word ,לטוטפת

στίγµατα, but “binding” or headbands, as is evident from the Chaldee טוטפא armlet (2Sa_

טוטפLא ,(1:10 tiara (Est_8:15; Eze_24:17, Eze_24:23). This command was interpreted literally by the Talmudists, and the use of tephillim, phylacteries (Mat_23:5), founded upon it;

(Note: Possibly these scrolls were originally nothing more than a literal compliance with the figurative expression, or a change of the figure into a symbol, so that the custom did not arise from a pure misunderstanding; though at a later period the symbolical character gave place more and more to the casual misinterpretation. On the phylacteries generally, see my Archäologie and Herzog's Cycl.)

the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. The correctness of the latter is obvious from the words themselves, which do not say that the commands are to be written upon scrolls, but only that they are to be to the Israelites for signs upon the hand, and for bands between the eyes, i.e., they are to be kept in view like memorials upon the forehead and the hand. The expression in Deu_6:8, “Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes,” does not point at all to the symbolizing of the divine commands by an outward sign to be worn upon the hand, or to bands with passages of the law inscribed upon them, to be worn on the forehead between the eyes; nor does the “advance in Deu_6:8 from heart to word, and from word to hand or act,” necessarily lead to the peculiar notion of Schultz, that “the sleeve and turban were to be used as reminders of the divine commands, the former by being fastened to the hand in a peculiar way, the latter by an end being brought down upon the forehead.” The line of thought referred to merely expresses the idea, that the Israelites were not only to retain the commands of God in their hearts, and to confess them with the mouth, but to fulfil them with the hand, or in act and deed, and thus to show themselves in their whole bearing as the guardians and observers of the law. As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen. This figurative interpretation is confirmed and

placed beyond doubt by such parallel passages as Pro_3:3, “Bind them (the commandments) about thy neck; write them upon the tables of thine heart” (cf. Pro_3:21, Pro_3:22, Exo_4:21; Exo_6:21-22; Exo_7:3).

LA�GE, "Exodus 13:15. All the first-born of my children. Keil opposes the view, very prevalent of old, that the sanctification of the first-born is to be derived from the destination of the first-born to be priests. But he afterwards (II, p36) himself brings forwards reasons which refute his own view, founded on that of Outram and Vitringa, especially by citing �umbers 3. �othing can be clearer than �umbers 3:12.[F�1]

PULPIT, "When Pharaoh would hardly let us go. Bather, "when Pharaoh hardened himself against letting us go." At his last interview with Moses, Pharaoh had absolutely refused to let them go with their cattle (Exodus 10:24-27), and Moses had absolutely refused to go without them. I sacrifice all that openeth the womb, being males. And being clean animals. The common sense of the reader or hearer, is expected to supply the restriction. Of my children. Rather, as in Exodus 13:13, "of my sons."

16 And it will be like a sign on your hand and a symbol on your forehead that the Lord brought us out of Egypt with his mighty hand.”

GILL, "And it shall be for a token upon thine head, and for frontlets between thine eyes,.... These laws observed concerning the setting apart the firstlings of their beasts, the redemption of the firstborn of unclean ones, and of the firstborn of men, will bring the reason of it, the destruction of the firstborn of Egypt, and the preservation of the firstborn of Israel, as fresh to remembrance as any token upon the hand, put there to bring things to mind; and it will be as easily and as clearly discerned as anything upon a man's forehead may be seen by another:

for by strength of hand the Lord brought us forth out of Egypt: which is often mentioned, that it might be observed; it being the signs and wonders which the omnipotent hand of God wrought, especially the last, which worked upon Pharaoh, to let the people of Israel go; and their posterity, in all succeeding ages, would speak of this

affair as if personally concerned in it, they being then in the loins of their ancestors, and represented by them, as well as they reaped and enjoyed all the benefits of that wonderful deliverance, the possession of the land of Canaan, and the blessings of it, as well as many other privileges both of a civil and religious kind. And so Maimonides (k)says,"in every age a man is obliged to consider himself as if he in himself now went out of the bondage of Egypt, as it is said, "and he brought us forth from thence", &c.''

PETT, "Exodus 13:16

“And it will be for a sign on your hand and for frontlets between your eyes, for by strength of hand Yahweh brought us out of Egypt.”

See on Exodus 13:9 where ‘frontlets’ were ‘memorials’. As with eating unleavened bread, so redeeming the firstborn was to be the equivalent of signs on the hands and some sign or mark on the forehead. And they would be a memorial of Yahweh’s strong deliverance. They were to be instead of such literal marks or signs.

�ote for Christians.

These ordinance had great significance for Israel, but the �ew Testament tells us that what underlay them had great significance for us. Paul makes clear that the Passover lamb was a ‘type’ of our Lord Jesus Christ, Who, as our Passover lamb, was offered for us, and that just as the Israelites were to abstain from leavened bread so are we to avoid the leaven of malice and wickedness and partake of the unleavened bread of sincerity and truth (1 Corinthians 5:7-9). In Galatians 5:9 he uses the leavening of bread as a warning against insidious teaching.

We can compare with this how Jesus Christ Himself warned against the leaven (insidious teaching which can begin to work and spread) of the Pharisees and the Herodians (Mark 8:15).

In the sanctification of the firstborn we can see a picture of the dedication and consecration that God requires from His own. As those who like the firstborn have been redeemed by blood we should be fully set aside to His service.

BE�SO�, "Exodus 13:16. For frontlets between thine eyes — As conspicuous as any thing fixed to thy forehead, or between thine eyes. That is, they were constantly to retain such a sense of their deliverance as if they had it before their eyes.

ELLICOTT, "(16) It shall be for a token.—See the comment on Exodus 13:9. The “frontlets” (totaphôth) of this passage, and of Deuteronomy 6:8, were called tephillin in Chaldee, both words signifying properly “bands” or “circlets.” The injunctions on the subject which are here given might undoubtedly be explained as metaphorical; but those in Deuteronomy 6:6-9 seem to have been intended, and were certainly understood, literally.

Crossing the Sea

17 When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, “If they face war, they might change their minds and return to Egypt.”

CLARKE, "God led them not through the way of the land of the Philistines, etc. - Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions; and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, etc.

GILL, "And it came to pass, when Pharaoh had let the people go,.... Gave them leave to depart out of Egypt, and even urged them to be gone in haste upon the death of his firstborn:

that God led them not through the way of the land of the Philistines, although that was near; the land of the Philistines was the Pentapolis, or five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, which lay between Egypt and Canaan; and their way through it to Canaan, out of Egypt, was the nearest they could go; and was, as Aben Ezra says, about ten days' journey; but Philo the Jew says (l) it was but three days' journey; and it seems, by the sons of Jacob going to and fro for corn, that it was no very long journey:

for God said: within himself, or he declared the following reason of so doing to Moses:

lest peradventure the people repent: which is said not as ignorant or doubtful, but, as Aben Ezra says, after the manner of men:

when they see war: the Philistines coming out against them to hinder their passage through their country; they being a warlike people, bold and courageous, and the Israelites, through their long servitude, of a mean, timorous, and cowardly disposition; and indeed as yet unarmed, and so very unfit to engage in war, and therefore would at once be intimidated:

and they return to Egypt; judging it more eligible to continue in their former bondage, than to fall a prey into the hands of such fierce and cruel enemies. This is the only reason mentioned for not leading them this way; but there were other secret reasons for it, which afterwards opened in Providence, as the doing that wonderful work for them, leading them through the Red sea as on dry land, and the destruction of Pharaoh and his host in it; and by being brought into a wilderness, a solitude, they would be in the fittest place to receive and attend to the body of laws given them, and where they were formed into a commonwealth and church state, previous to their entrance into, and possession of, the land of Canaan; and here also they were humbled, tried and proved, and had such instances of the power and goodness of God to them, as were sufficient to attach them to his service, and lay them under the greatest obligation to him, as well as would be of use to strengthen their faith and hope in him in future times of difficulty and distress.

HE�RY 17-20, "Here is, I. The choice God made of their way, Exo_13:17, Exo_13:18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer_10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pro_16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Exo_13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deu_8:2. God had given it to Moses for a sign (Exo_3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deu_32:10), He led them about, some hundreds of miles about, and yet (Psa_107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few

days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Exo_13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, 1Co_10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu_32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Exo_13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Exo_13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Act_7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen_50:25, Gen_50:26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, “Joseph's bones must rest at last, and then we shall.” Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Exo_7:1); but you shall die like men.

JAMISO�, "Exo_13:17-21. Journey from Egypt.

God led them not through the way of the land of the Philistines, although that was near, etc.— The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1Ch_7:21, 1Ch_7:22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.

K&D 17-19, "Journey from Succoth to Etham. - Succoth, Israel's first place of encampment after their departure, was probably the rendezvous for the whole nation, so that it was from this point that they first proceeded in an orderly march. The shortest and most direct route from Egypt to Canaan would have been by the road to Gaza, in the land of the Philistines; but God did not lead them by this road, lest they should repent of

their movement as soon as the Philistines opposed them, and so desire to return to

Egypt, �ן: µή, after מרM to say (to himself), i.e., to think, with the subordinate idea of anxiety. The Philistines were very warlike, and would hardly have failed to resist the entrance of the Israelites into Canaan, of which they had taken possession of a very large portion. But the Israelites were not prepared for such a conflict, as is sufficiently evident

from their despair, in Exo_14:10. For this reason God made them turn round (בNי for יסב, see Ges. §67) by the way of the desert of the Red Sea. Previous to the account of their onward march, it is still further stated in Exo_13:18, Exo_13:19, that they went out

equipped, and took Joseph's bones with them, according to his last request. חמשים, from

חמש lumbus, lit., lumbis accincti, signifies equipped, as a comparison of this word as it is

used in Jos_1:14; Jos_4:12, with חלוצים in Num_32:30, Num_32:32; Deu_3:18, places

beyond all doubt; that is to say, not “armed,” καθωπλισµένοι (Sym.), but prepared for the march, as contrasted with fleeing in disorder like fugitives. For this reason they were able to fulfil Joseph's request, from which fact Calvin draws the following conclusion: “In the midst of their adversity the people had never lost sight of the promised redemption. For unless the celebrated adjuration of Joseph had been a subject of common conversation among them all, Moses would never have thought of it.”

CALVI�, "17.And it came to pass when Pharaoh. Moses here assigns the reason why God did not immediately lead His people by the more direct way into the land of Canaan, which would have been just as easy to Him, but preferred to bring them round through the desert, by a long and difficult and dangerous journey; viz., lest, if perhaps they had met with enemies to contend against, a ready means of return would have encouraged them to go back into Egypt. We know how great was the supineness and cowardice of this people, as soon as any difficulty presented itself; and how quick they were to revolt from the divine government, as often as a heavier burden than they liked was imposed upon them. We know how often they repented of having followed God as their leader, and thus were prepared to throw away by their ingratitude the grace offered to them. When, therefore, they were powerless in the use of arms, and were altogether without experience of military tactics, with what courage would they have engaged with an enemy, if any should have advanced against them within a few days of their coming out? Assuredly they would not have borne up against a single assault, but would have been willing rather to submit themselves to the Egyptians, with humble supplications for forgiveness. Lest, then, any desire of return should steal over their hearts, God was willing to set up a barrier behind them in the difficulty of the journey. Besides, if in their departure from Egypt they had immediately encountered the inhabitants of the land of Canaan in war, greater troubles would have awaited them; for the Egyptians would by no means let them alone, but., being aided by the subsidies and forces of so many peoples, would have endeavored to avenge themselves, and, having entered into alliances on every side, would have hemmed in the unhappy Israelites. Wherefore, God provided excellently for them, by leading them through inaccessible paths, and by their very weariness shutting the door against their ever desiring to return into Egypt; while afterwards He gradually restored their’ confidence, before they came

to fight, and had to sustain the attacks of their enemies. I admit, indeed, that God might have otherwise obviated all these evils; but since He is often wont to deal with His people on human principles, He chose to adopt the method which was most suited to their infirmity. Moses now commends this His admirable design, in order that we may know that nothing was omitted by Him which was for the safety and advantage of His people. For this “God said,” which he mentions, refers to His providence; as much as to say, that the easier and more ordinary passage was not undesignedly rejected, but that because God knew it to be more expedient, He thus advisedly obviated the temptation.

PETT, "Verses 17-22Yahweh Leads His People Out Of Egypt In Triumph (Exodus 13:17 to Exodus 14:31).

The acknowledgement of Yahweh’s initial deliverance having been dealt with the narrative now moves on to the escape from Egypt. There is again a clear chiastic pattern:

a Yahweh leads His people out of Egypt (Exodus 13:17-19).b The pillar of cloud and fire accompanies them (Exodus 13:20-22).c Yahweh tells Moses that Pharaoh will think that they are at his mercy and declares that He will get Himself honour over Pharaoh (Exodus 14:1-4).d The Egyptians say, ‘Why have we let Israel go from slaving for us?’ (Exodus 14:5).e Pharaoh makes ready his chariot forces and takes them forward (Exodus 14:6-7).f Pharaoh pursues the children of Israel (Exodus 14:8).f The Egyptians pursue the children of Israel and get them in their sights (Exodus 14:9).e The children of Israel lift up their eyes and see the forces of Pharaoh (Exodus 14:10).d Israel cry out with a willingness to slave for the Egyptians (Exodus 14:11-12).c Pharaoh will be proved wrong, the salvation of Yahweh will be revealed, the Egyptians will be seen no more and Yahweh will get Himself honour over Pharaoh and his forces (Exodus 14:13-18).b The pillar of cloud and fire stands between Israel and Pharaoh as a protection against the Egyptians while Moses opens the sea before them (Exodus 14:19-22).a Yahweh leads Israel triumphantly out of Egypt and the forces of Pharaoh are destroyed (Exodus 14:23-31).The parallels are clear and powerful. In ‘a’ Yahweh leads His people out of Egypt and in the parallel we have the vivid description of how He finally did it. In ‘b’ He accompanies them with the pillar of cloud and fire and in the parallel it protects them from the Egyptians. In ‘c’ Yahweh says that He will get Himself honour over Pharaoh and in the parallel He does so. In ‘d’ the Egyptians bemoan losing their slaves, and in the parallel the slaves in fear indicate their willingness to return, a deliberate contrast with the triumph of the whole passage, confirming that the

deliverance was in no way due to faltering Israel. In ‘e’ Pharaoh makes ready his chariot forces and takes them forward, and in the parallel Israel see them coming. In ‘f’ the pursuit begins and in the parallel Pharaoh gets Israel in his sights.

The whole narrative can then be split up into sections:

God Leads His People Out Of Egypt By The Pillar of Cloud and Fire (Exodus 13:17-22).

a God does not lead His people by the ‘way of the land of the Philistines’, even though it was the easiest route, lest they face heavy fighting and return to Egypt in discouragement (Exodus 13:17).b Instead He leads them in a more indirect journey in ‘the way of the wilderness of the Reed Sea’ (Exodus 13:18 a).c The children of Israel went up armed (or in column of five).d And Moses took Joseph’s bones with himd For Joseph had firmly demanded of the children of Israel that when God visited them and they returned to Canaan they would take his bones there with them (Exodus 13:18-19).c And they took their journey from Succoth and encamped in Etham, on the edge of the wilderness (Exodus 13:20).b And Yahweh went before them in a pillar of cloud, to lead them in their way, and in a pillar of fire by night to give them light so that they could travel by day and night.a God does not take away the pillar of cloud by day, nor the pillar of fire by night from before the people (Exodus 13:21-22).The heart of God is revealed here. In ‘a’ we have explained what God did not do. He did not lead them by a fearsome route along a way dotted with Egyptian forts and which would arouse nations in front of them, for He was conscious of their weakness and their fears, and in the parallel He reveals a similar concern for them in that He did not take away from them the pillar of cloud and fire which was there in order to comfort and encourage them. In ‘b’ He takes them by a safer but more indirect ‘way’ through the wilderness and in the parallel the pillar of cloud and fire goes before them so as to lead them in the right ‘way’ and to give them light at night to speed them on their way. In ‘c’ the people went up in columns armed, and in the parallel took their journey from Succoth to Etham. In ‘d’ Moses took Joseph’s bones with them, and in the parallel did so in accordance with Joseph’s instructions.

Exodus 13:17-18

‘And it happened that when Pharaoh had let the people go, God did not lead them by the way of the land of the Philistines, although that was nearest, for God said, “In case perhaps they change their minds when they see fighting, and return to Egypt.” But God led the people by the way of the wilderness by the Sea of Reeds. And the children of Israel went up armed out of the land of Egypt.’There were different approaches to entering Canaan. There was the coastal road which was undoubtedly the quickest. This was the caravan route and used by the

military. It commenced at the frontier post of Zilu and went straight up parallel to the coast and was at some stage called ‘the way of the land of the Philistines’. Early Philistines had had a trading presence there in the time of the patriarchs (Genesis 21:32). But this way was overseen by the Egyptian army and there were fortified posts along it, and it would later bring them face to face with the Canaanites, with their chariots, in heavily guarded territory without any element of surprise for it was the main trade route. Thus they would ‘see fighting’ before they were ready for it.

The safest way was to go on the ways through the wilderness. This was a more difficult journey but did not pose the same problems and would give them time to adjust to their new situation. They had almost certainly developed a slave mentality and needed to be gradually weaned from it. Furthermore it would bring them on Canaan unexpectedly so that they could take the Canaanites by surprise.

“The way of the land of the Philistines”. Some see this as a later name, possibly representing an updating by a scribe of an earlier name on the grounds that the Philistine occupation had not yet taken place (updating was a common practise when copying manuscripts). But we should consider Genesis 21:32. In that passage there was a trading post at Gerar occupied by people from the Aegean coastlands who could certainly later be designated as ‘Philistines’ (Genesis 20), and possibly bore a similar name in the time of Abraham (compare Genesis 10:14. The name is ancient). In Genesis 21:32 ‘the land of the Philistines’ describes their centre in Palestine. If that was not an updating then the name may well have been attached to that part of the coastal road long before the time of Moses, referring to the substantial Aegean trading post.

The main Sea People invasion, which included the later Philistines who settled in the Coastal Plain, would not come until around 1200 BC. The Philistines (Egyptian -prst) were one of the Sea Peoples. The Sea Peoples came from Crete and the Aegean coastlands and settled in various places including the coastal plain of Canaan and it just happened that it was the name of the Philistines that later became attached to the land (so that we know it as Palestine). That in fact may have arisen from the fact that it already bore a similar name because of the early traders. For these Sea Peoples were a varied collection of peoples split into various groupings under different names of which Philistines was only one. We do not know the original name of this coastal road if it was not already called the way of the land of the Philistines.

“The Sea of Reeds (yam suph).” �ot here necessarily the Red Sea proper, including the gulfs of Suez and Aqabah, although these may have extended further than they do today (compare Exodus 10:19; �umbers 14:25; �umbers 21:4 and elsewhere where these are in mind). This ‘Yam Suph’ (Sea of Reeds or Papyri) was possibly an inland sea which has since disappeared. It has, however, been linked with the reedy waters of the Bitter Lakes region east of Quantara which are opposite the Wilderness of Shur (Exodus 15:22). These have been known to be strongly affected by powerful east winds in a similar way to that described in Exodus 14:21. It should

be noted that geographical terms were not then as precise as they are today and the watery areas to the north of Egypt may all have been called ‘Yam Suph’. Compare how in 15th century BC the name wadj-wer (the great green) was applied by the Egyptians to both the Mediterranean Sea and the Red Sea, and ta-neter (God’s land) to both Punt in particular and to eastern lands generally.

“Went up armed (or ‘arrayed for battle by fives”).’ This was the beginning of emancipation. It was psychologically very important. The bearing of arms was probably forbidden them in Egypt but they had taken the opportunity of arming themselves with whatever they could lay their hands on or obtain from helpful Egyptians, a declaration that they saw themselves as a free people. The type of weapons that they had must not be exaggerated. They would be no match for a fully trained army and the Egyptian armaments and chariots. We find here also the suggestion of the beginnings of organisation (‘in fives’), although it may not have been true literally. It may simply mean ‘in order’.

ELLICOTT, "Verse 17THE DIRECTIO� OF THE MARCH.

(17) God led them not through the way of the land of the Philistines.—In Exodus 13:17-19 the writer interposes some parenthetic remarks, which are not a continuation of the narrative interrupted (Exodus 12:42), but rather reflections that occur to him. The starting point of the journey being Tanis or Rameses, in the Eastern Delta, not far from the sea, he sees that the shortest, and apparently the easiest, route for the Israelites to have pursued would have been that which led along the coast, from Tanis to Pelusium, thence to Rhinocolura, and from Rhinocolura to Gaza, Ascalon, and Ashdod, the chief towns of the Philistines. The distance along this line was not more than about 200 miles, and might have been accomplished in a fortnight. He anticipates an inquiry, Why did they not pursue this route? The reply is, that such was not the will of God; and the reason why it was not His will is further given—“The people would probably have repented when they saw war, and would have returned to Egypt.” It is implied that the Philistines were already a strong and warlike people, which they may well have been, though not mentioned in the contemporary Egyptian monuments. The Egyptians mention by name very few of the nations of Syria, and the few names which they put on record can seldom be identified.

Although that was near.—Rather, because that was near. God did not, because it was near, lead them that way, but another.

When they see war.—If the Philistines are to be regarded as identical with the “Purusata” of the Egyptian remains, they must be viewed as one of the most warlike people of the time. Even leaving aside this identification—which is very uncertain—we must view them as one of the most important of the tribes inhabiting the lower Syrian region. In Joshua’s time they already possessed their five strong fortresses—Gaza, Ascalon, Ashdod, Gath, and Ekron (Joshua 13:3); and during the period of the Judges they raised themselves to the leading position in the Palestinian region.

Palestine derives its name from them, and would not have obtained the name unless they had been a very remarkable race. We can well understand that the Israelites after four centuries of slavery would have been an ill match for the Philistines, and that, if defeated or intimidated, they might have felt that no course was open to them but a return to Egypt.

COFFMA�, "Verses 17-22"And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: but God led the people about, by the way of the wilderness of the Red Sea: and the children of Israel went up armed out of the land of Egypt. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people."

"Led them not by the way of the ... Philistines ..." The nation of the Israelites were far from ready to take possession of any land. The attitude of the people, long accustomed to slavery, was incompatible with any conflict of blood and suffering, to which, had they been suddenly subjected to such things, would merely have resulted in their return to Egypt, a thing they threatened on occasion, to do any way. The leadership of Moses has been praised for this; but it should be remembered that "God led the people about ... etc."

"Philistines ..." The mocking identification of this word as an anachronism is merely a critical device. �o scholar on earth knows that there were no Philistines along the coast at the time of the exodus, and in the light of the firm word here that they were there, and that that is the reason that God took them into Canaan by some other route settles the matter for Christians. Even Davies admitted that, "The early settlement of Philistines before their main invasion may account for the reference."[13] Any premise that includes the proposition that there is available today anything more than a mere smattering of knowledge of ancient history known by modern man, is a monstrous misassumption! Until men know a lot more about ancient history than they do, it is far too early to accept their wild and irresponsible guesses instead of what the Word of God declares as fact!

"When Pharaoh had let the people go ..." �apier called this "a conflict" with Exodus 14:5a, "When Pharaoh was told that the people had fled."[14] But, of course, it is no such thing. Can it be supposed for a moment that following Pharaoh's permission for the Israelites to leave Egypt, nobody told Pharaoh that they left, or which direction they went, or how far? Or does �apier suppose that our verse here: (1) carries the meaning that Pharaoh watched them leave, or that he followed them, or that he had supernatural knowledge of what followed his

permission, and that therefore, (2) it was not necessary for Pharaoh's servants to report to their master on the activity of Israel? In short, how is there any intelligent acceptance of �apier's charge of conflict? There is �O conflict, but the narrative continues in an orderly and understandable sequence.

"And Moses took the bones of Joseph ..." (Exodus 13:19). Jamieson and others have pointed out that not only the remains of Joseph, but those of other patriarchs, were also removed from Egypt (Acts 7:10).[15]

"The children of Israel went up armed out of the land of Egypt ..." There are three different renditions of this that we shall observe:

The ASV (this text). "And the children of Israel went up armed out of the land of Egypt ..." We are not told what this armor was. It could have been merely the customary weapons of self-defense which all travelers of that era certainly carried with them, and Cook says, "There is not the least indication that the Israelites had been disarmed by the Egyptians."[16] Cook also pointed out that any people living on a frontier would most likely have supplied themselves with basic weapons. The basic reason underlying this rendition is that the Hebrew word from which the translation came is found four times, and in the other three passages (Judges 7:11; Joshua 4:12; and 1:14). "It is a reference to armed men."[17] The word, therefore, certainly could have the meaning of armed, but this is not absolutely certain. As Rylaarsdam put it, the work "sometimes means armed for war."[18]

The Septuagint (LXX)[19] has: "And in the fifth generation the children of Israel went up out of the land of Egypt." The �ew English Bible followed this. "The word is apparently a derivative of the (Hebrew) [~chamesh], meaning five."[20] It is, of course, from this fact that the Septuagint (LXX) rendition of "five generations" is derived. The following this by the �EB, it appears, is to facilitate the deductions of critical scholars to the effect that only about "one hundred" years "is certainly much nearer the truth"[21] than the 430 years duration of their Egyptian dwelling as given in Exodus. In addition to the uncertainty about this rendition, it should be pointed out that, even if this is the accurate rendition, it will not bear the critical deduction advocated by �oth. The word "generation," as previously pointed out, has a number of meanings, and the passage in Exodus 6:13-30, where one finds the listing of only four generations from Jacob to Moses is actually an abbreviation, but significantly, it appears that by counting a "generation" there as the period covered by the ages of each of four of the oldest men listed (each over a century), one still has the figure of 430 years affirmed in both the O.T. and the �.T. If the Septuagint (LXX) is correct, then the sacred author here is doing exactly what he did in Exodus 6:13-30, and that, of course, would make the exodus in the "fifth generation." There is much to suggest that the passage in Exodus 6 is actually spelling out HOW it was reckoned that Israel came out in the fifth generation. There are discernible in that list four patriarchs whose lives were contiguous, each lasting over a century, the generations thus reckoned, of course, being over a century each. God promised Abraham (Genesis 15:16) that his posterity would come out of the land of their sojourn "in the fourth generation," but the Lord had already referred to the same

period as "four hundred years." The simple meaning of this is that "generation" in Abraham's day meant about a hundred years, but that is no longer the case. To count what was meant by the word "generation," as used by the author of the Pentateuch, as a mere 25 years is a foolish error.

However, we do not believe that the Septuagint (LXX) is correct here.KJV: "The children of Israel went up harnessed out of the land of Egypt ..." Keil, basing his argument upon the comparison of the passages in Judges and Joshua where the word is used with �umbers 32:30,32 and Deuteronomy 3:18 declared unequivocally that the meaning is "not armed, but prepared for the march."[22] Jamieson also declared this to be preferred above all other renditions, noting that this meaning is particularly appropriate as a "record that the Israelites set out on their march in the manner enjoined upon them (12.10).[23]

This little study again emphasizes the danger of departing from the KJV in favor of versions and renditions supported by Bible critics.

"By way of the wilderness of the Red Sea ..." (Exodus 13:18). Here again, we have an insistent chorus from the critics demanding that this be translated Reed Sea. Why? Clements gives us their answer: "The words rendered Red Sea appear basically to mean `Sea of Reeds,' and to refer to reed-covered swampland!"[24] We consider "Sea of Reeds" or "Reed Sea" as corrupt renditions of this place. That the words could have such a meaning might possibly be true, but, if so, it is another instance, of which there are many, where critics have deliberately chosen a rendition that would afford a denial or a contradiction. What we need from such critics is an explanation of HOW the entire army of Pharaoh was drowned in that "swampland!" But, of course, what the critics are saying loud and clear by such renditions is that they do �OT believe one word of the Sacred Record. Johnson attributed this statement to the Cambridge Bible: "The passage through the Red Sea can be questioned only by an extreme and baseless skepticism."[25] "The Reed Sea" cannot be identified. The whole critical fraternity of Biblical detractors "have as yet been unable to achieve any significant measure of unity on the actual identity of the Reed Sea."[26] Until they can do so, we shall consider that it exists only in the imagination of Biblical enemies. (See my note at end of the chapter.)

"Red Sea ..." Why Red? There are several theories: "The waters turned red from microscopic life; the shells on the shore, or the rocks, may have been red; the reflection of the setting sun (viewed from the east, or the rising sun viewed from the west) turned the waters red in appearance. You can take your pick. Perhaps none of these is the right reason; or maybe there is no reason."[27]

"Succoth ... Etham ..." It is pointless to speculate about the exact location of many of the places mentioned in Exodus, despite the fact of a detailed listing of the places being included in �umbers. Furthermore, we cannot trace the exact route followed by the people, either in their wanderings in the wilderness, or in their entry into it. It is not WHERE, but WHAT was done there that counts.

"Wanderings in the wilderness ..." This expression is in the vocabulary of all Christendom, and is even suggested in Revelation, but it should be remembered that Israel did not "wander"; they were LED in the wilderness by God Himself. See Exodus 13:21,22.

"And Jehovah went before them by day in a pillar of cloud ..." The purpose of this was "to lead them the way." Despite the fact of its not being mentioned, we cannot rule out the possibility stated by the ancients: "The pillar of the cloud was to shadow them by day, by reason of the violent heat of the sun."[28] Based upon Paul's declaration in Corinthians that the Rock that followed Israel was Christ, Cyprian identified "Jehovah" in this passage with the Lord Jesus Christ, the Angel of Jehovah.[29]

It is generally thought that this miraculous guidance of God's people by means of the cloud and the pillar by day and night continued throughout the period of the wilderness sojourn. The true interpretation of them must hail these as "visible evidences of God's protective care." The Scriptures state that the manna ceased upon their entry into Canaan, and it is reasonable to suppose that the same occasion was that of the removal of the "fiery, cloudy pillar." This phenomenon has captured the imagination of all generations, and again and again one finds reference to it in the hymnology of the church:

Guide me, O Thou Great Jehovah,Pilgrim through this barren land.I am weak, but thou art mighty;Hold me with thy powerful hand.Bread of heaven, Feed me till I want not more.Open now the Crystal Fountain,Whence the healing waters flow.Let the fiery, cloudy pillarLead me all my journey through.Strong Deliverer, Be thou still my strength and shield.[30]

SPECIAL �OTE O�"REED SEA"

At the time when our notes above on this subject were written, the tremendously significant writings of Bernard Batto on this subject had not been published; but, in Biblical Archeology Review for July/August, 1984, the absolute and final answer to this question has been resolved. As we suggested above, "Reed Sea" is a corrupt rendition, without authority, and unquestionably false and misleading. It will come as a shock to the critics who have been prattling about "Reed Sea" for a generation or two to find out, as Batto put it, "It wasn't (the Reed Sea that they crossed), and they're wrong."[31]

All scientific angles of this problem are thoroughly discussed by Batto in seven full pages of his devastating article.

Ever since Sir Alan Gardiner, a preeminent authority on hieroglyphics, announced his erroneous conclusion that the [~Yam] [~Cuwp] of the O.T., by reason of its identification with an Egyptian word, p3TWF(y), "beyond dispute,"[32] means Reed Sea, many of the translators of the Bible, even, have been deceived, leading to the adoption of this outrageous translation in such Versions as the RSV, the Jerusalem Bible, the �ew American Bible, the �ew English Bible, and with learned notes admitting it, in such Versions as the �IV. Well, as Batto has pointed out, "Sir Alan Gardiner refutes his own conclusion."[33]

"The Egyptian p3-TWFy has nothing to do with [~Yam] [~Cuwp]."[34] It is impossible for the expression to mean "Sea of Reeds." We shall not burden the student with all of the details of this marvelous article, but the conclusions of this scientist are as follows:

"[~Yam] [~Cuwp] means `Sea of the End,' or `Sea at the end of the world'."[35] The ancients, prior to 1500 B.C., believed that all of the great Southern Oceans, including even the Indian Ocean, the Red Sea, and both the Gulfs of Aqaba and Suez, were portions of the End Sea at the end of the world. Old maps may still be seen in libraries which give these names to those bodies of water decorated with drawings which carry the legend, "Here be dragons, here be demons that devour men." It is not surprising, therefore, that this ancient name would have been given to that body of water crossed by Israel, which most certainly was the Red Sea, and which was universally known to the people of that era as the End Sea. Here, again, is proof that Exodus was not written by priests in the 9th century, but by Moses in the 15th century!

Batto also explored a dozen or so of the other occurrences of this expression, [~Yam] [~Cuwp], in the O.T., showing that there could not possibly be any other meaning than Red Sea, a fact tacitly recognized by all the perverters of Scripture who, while rendering it Reed Sea for the place of Israel's crossing, revert to its obvious meaning everywhere else, for example, in 1 Kings 9:26, where we have, "King Solomon built a fleet of ships at Ezion-Geber near Elath on the shore of the [~Yam] [~Cuwp]! If the [~Yam] [~Cuwp] means Reed Sea in Exodus 13, then it means Reed Sea where Solomon launched his navy, but of course it means that nowhere in the Word of God.

Batto also explained how the word does not mean "red," either; the body of water becomes identified with the Red Sea only by virtue of the fact that the End Sea (which is the true meaning) was understood by the ancients to include that part of the Southern Oceans named Red Sea.

We cannot leave this without pointing out how appropriate indeed that Israel should have been created, Pharaoh destroyed, and the forces of evil defeated at the End Sea. That was the E�D of slavery for Israel; it was the E�D of Pharaoh; it was the E�D of the oppression of God's people in Egypt; and the symbolism reaches all the way into the �.T., where Christian baptism appears as the E�D of slavery to sin, the End of bondage to Satan; the E�D of guilt and shame; and the BEGI��I�G

(the other E�D) of the new life in Christ!

This breakthrough of archeological information is actually founded upon the archeological discovery that that key Egyptian word, p3-TWF(y), through further studies of the hieroglyphics on ancient Egyptian monuments, has been proved to be "never a determinative for lake or water."[36] This simply means that it is linguistically impossible for it to modify the word "sea."

We could perhaps hope that the destructive critics who have so vociferously defended this perversion of God's Word would confess their error and accept the text for what it truly says, but their track-record leads us to expect the opposite. There is no critical treatise that a man may read today which does not still parrot the old "cliches of atheism" which have been disproved for generations! We expect it to be the same with this.

CO�STABLE, "Verses 17-221. The journey from Succoth to Etham13:17-22

"The way of the land of the Philistines" refers to the most northern of three routes travelers took from Egypt to Canaan ( Exodus 13:17). The others lay farther south. The Egyptians had heavily fortified this caravan route, also called the Via Maris (the way of the sea). The Egyptians would have engaged Israel in battle had the chosen people gone that way.

The people marched in an orderly fashion ( Exodus 13:18). This is the meaning of "martial array." Moses had not yet organized them as an army.

Succoth was evidently north and west of the Bitter Lakes ( Exodus 13:20). Today the Suez Canal connects the Red Sea with the Mediterranean by way of the Bitter Lakes. Archaeologists have not yet identified certainly the sites referred to here such as Succoth and Etham, as well as many of those mentioned in the records of the Israelites" journey (e.g, �umbers 33). Consequently it is virtually impossible to pin down their exact locations. Many of these sites were nothing more than stopping points or oases; they were not established towns. Kaiser wrote concerning their locations, "Everyone is guessing!" [�ote: Kaiser, " Exodus ," p385.] The only stopping-place in the wilderness wanderings that scholars have been able to identify without dispute is Kadesh Barnea.

The wilderness referred to in this verse would have been the wilderness of Shur located to the east of the �ile delta.

There was only one cloudy pillar ( Exodus 13:21; cf. Exodus 14:24). Sailhamer believed there was one pillar of cloud and another pillar of fire, but this is a rare view. [�ote: Sailhamer, The Pentateuch . . ., p269.]

"Like the burning bush ( Exodus 3:2), the pillar was the visible symbol of God"s presence among His people. The Lord Himself was in the pillar ( Exodus 13:21;

Exodus 14:24) and often spoke to the people from it ([chs19-20;] �umbers 12:5-6; Deuteronomy 31:15-16; Psalm 99:6-7). The later hymn-writers of Israel fondly remembered it ( Psalm 78:14; Psalm 105:39). A similar cloud of smoke came to represent the glory of the Lord in the sanctuary throughout much of Israel"s history ( Exodus 40:34-35; 1 Kings 8:10-11; Isaiah 4:5; Isaiah 6:3-4)." [�ote: Youngblood, pp74-75. See also Richard D. Patterson, "The Imagery of Clouds in the Scriptures," Bibliotheca Sacra165:657 (January-March2008):24-25.]

The pillar of cloud and fire remained over the Israelites until they entered Canaan under Joshua"s leadership ( Exodus 13:22). Perhaps it appeared as Meyer imagined it.

"When the excessive heat made it necessary for Israel to march at night, the light of the Fiery Pillar was enough to light the way: and when in the day the scorching glare of the sun was blinding, the cloud spread itself abroad like a great umbrella, so that the women and children could travel in comparative comfort [cf. Psalm 84:11]." [�ote: Meyer, p158.]

EXPOSITOR'S DICTIO�ARY, "�ear-cuts �ot God"s

Exodus 13:17

I. That, then, was one feature of God"s guidance. It shunned the near road, and it took the roundabout; and if you have been living with the open eye, and watching the method of the Divine in things, you have seen much that is analogous to this.

1. Think of the discovery of nature"s secrets: of coal, of iron, of steam, of electricity. A single whisper from God would have communicated everything, and put mankind in possession of the secrets. But God never led us that way, though that way was near.

2. Or rising upward, think of the coming of Jesus. I detect the same leadership of God in that. Surely, in response to the world"s need, He might have come a thousand years before! But God had no near way to Bethlehem. He led the world about, and through the desert, before He brought it to the King at �azareth. We see now that there was a fullness of the time. There was kindness and education on the road.

3. There is one other region where a similar guidance of God is very evident. I refer to the evangelizing of the world. Slowly, by a man here, and by a woman there, and the men not saints, but of like passions with ourselves—and by unceasing labour, and by unrecorded sacrifice, the world is being led to know of Jesus.

II. I have noticed that most of the high and generous souls—the gallant spirits of the two covenants, let me say—have been tempted with the temptation to take the near-cut, and in the power of God have conquered it.

1. Take Abraham, for instance. Tempted by the near road, he refused it. He felt by faith that God"s ways were roundabout.

2. Or think of David. When at last, after Mount Gilboa, he came to his throne by the way that God appointed, I warrant you he felt God"s ways were best.

3. Or think with all reverence of Jesus Christ, tempted in all points like as we are, yet without sin. Why did He come to earth to live and die for us, but that the kingdoms of this world might become His. And the devil taketh Him up into an exceeding high mountain, and showeth Him all the kingdoms of the world, and saith to Him: "All these things will I give Thee, if Thou wilt fall down and worship me". It was the old temptation. I speak with utmost reverence—it was Jesus being tempted by near ways. And when I think of the long road of Jesus, round by the villages, and through the Garden, and on the Cross, and into the grave, I feel, if I never felt it in my life before, that near-cuts are not God"s.

—G. H. Morrison, Sun-Rise, p64.

SIMEO�, "Verse 17-18DISCOURSE: 80

GOD’S CO�DESCE�SIO� TO HIS PEOPLE’S WEAK�ESS

Exodus 13:17-18. And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: but God led the people about, through the way of the wilderness of the Red Sea.

I� whatever light we view God, whether as a God of power or of love, we are constrained to say, “Who is like unto thee, O Lord!” Behold the issue of his contest with the haughty Pharaoh: the very instant that the full time is arrived, the time predicted four hundred and thirty years before, the proud monarch not only consents to the departure of Israel, but urges them to go with all possible expedition; and the whole land of Egypt is become so anxious for their departure, that every person is glad to give his most valuable raiment, together with his jewels or vessels, of silver or of gold, to any Israelitish woman that asks them of him [�ote: Exodus 3:21-22; Exodus 11:2-3; Exodus 12:35-36. The Israelites did not borrow them with any promise of returning them; but asked for them, and required them: and the people, partly through fear, and partly through a temporary willingness to compensate for the injuries they had sustained, hastily gave them whatever they desired.]. Yet, though thrust out by the inhabitants, the Israelites do not go out as by night, but, in an orderly manner, “harnessed,” that is, arranged as an army, in five different divisions [�ote: The marginal reading in the Bible says, five in a rank: but this, allowing three feet between each rank, and two thousand ranks in a mile,

would make the van and rear to be sixty miles apart: for there were no less than six hundred thousand men, besides women and children.] ; yea in a triumphant manner also, laden with the spoils of their vanquished enemies: “nor was there one feeble person among their tribes;” not one was left behind; nor was one single person unfit to undertake the journey. Thus was the power of Jehovah magnified in the completest victory that can possibly be imagined; a victory, not over their arms merely, but over their proud, obstinate, rebellious hearts.

But we are no less called to admire the kindness of God to his people, than his power over his enemies. He knew, that his people were dispirited through their long and cruel bondage; and that, if he led them the near way to Canaan through the land of the Philistines, (which was at most only a journey of eight or ten days [�ote: Genesis 43:2; Genesis 43:10.],) they would be intimidated by the hostile appearance of the Philistines, and be ready to return to Egypt, rather than enter on a warfare for which they were unprepared. He therefore condescended to their weakness, and led them another way. This may appear an unimportant circumstance in this astonishing history; but we think it will afford us some useful hints, while we call your attention to the following observations:

I. As long as we are in this world, successive trials must be expected—

[The trials of the Israelites did not cease when they came out of Egypt: whichever way they had proceeded, they would have met with difficulties. Thus it is with those who are redeemed from spiritual bondage: they come not into a state of rest, but of conflict. The fluctuating state of the world cannot but place many difficulties in their way — — — And Satan, even if he knew that he could not finally prevail against them, would not cease to harass them to the utmost of his power — — —And their own hearts, if they had no other enemy to encounter, would afford them many occasions for labour and sorrow — — — To every person that is desirous of reaching the promised land, this life is a state of warfare: and if he would gain the victory, he must “put on the whole armour of God,” and “endure hardness as a good soldier of Jesus Christ,” and “fight the good fight of faith.”]

For these conflicts God fits his people: but,

II. Whatever deliverances we may have experienced in past times, we are ever liable to faint under future trials—

[One would have thought that persons who had so recently seen the irresistible power of Jehovah engaged for them, would not have feared any enemies they might be called to encounter. But God knew that the appearance of new difficulties would soon efface from their minds the remembrance of past deliverances. How just his estimate of them was, appeared, as soon as ever they knew that they were pursued by the Egyptian armies. They instantly murmured against Moses and against God for bringing them out of Egypt; and regretted that they had ever left the land of their captivity [�ote: Exodus 14:11-12; Exodus 16:3.]. And when they had actually reached the borders of the promised land, so terrified were they at the report of

their spies respecting the stature of the Canaanites, and the strength of their fortresses, that they proposed even there to appoint a captain over them, to conduct them back again to the land of Egypt [�ote: �umbers 14:2-4.]. This principle of unbelief is so deeply rooted in our hearts, that even the most eminent saints have yielded to its influence under severe trials: David, notwithstanding God had promised him the throne of Israel, thought he should one day perish by the hands of Saul [�ote: 1 Samuel 27:1.] ; Elijah, who had so boldly withstood Ahab, fled from his post through fear of Jezebel [�ote: 1 Kings 19:1-3.] ; and the Apostles, who had seen on numberless occasions the almighty power of Jesus, expected nothing but death, even while He was in the vessel together with them [�ote: Mark 4:38.]. �o wonder then if we find “our spirits fail” in seasons of extraordinary difficulty or danger. Indeed, who amongst us is so firm, that he can enter into a cloud, and not be afraid [�ote: Luke 9:34.] ? Who, when a cloud is ready to burst over his head, can say at all times, “I know whom I have believed, and that He is able to keep that which I have committed to him [�ote: 2 Timothy 1:12.],” and will overrule these troubles for my eternal good [�ote: Romans 8:28.] ? Under great temptations more especially, and under the hidings of God’s face, it is not uncommon for truly upright persons to doubt, whether they shall ever get safe to Canaan; and almost to regret, that they have ever turned their backs on Egypt.]

�ot that we shall be really and finally deserted: for,

III. God, in condescension to his people’s weakness, proportions their trials to their strength—

[What he did to the Israelites on this occasion, he did to the Christian Church in its infancy: the Apostles were screened from persecution till “they had received more power from on high:” and, for a considerable time after the day of Pentecost, they alone were noticed by the ruling powers: opposition, till the death of Stephen, was limited almost exclusively to them; and very little affected the Church at large. In the experience of individuals, the tender mercy of God is often very conspicuous at this day. Whilst they are yet young and feeble, he is pleased to screen them from that fierce opposition, which, at a more advanced period, they will have to encounter: and oftentimes their very corruptions appear to be almost extinct, when, in fact, they are only dormant: their joys also in the Lord are made to abound in such a manner, that they are ready to think they shall never more be called to conflict with sin or sorrow. These are mercies to them from the Lord, to strengthen their resolution, and animate their exertions. God is graciously pleased to hide from them at the present the trials which they will hereafter sustain, well knowing that they would be too much discouraged by a sight of them, and perhaps be tempted to despair. “He does not put new wine into old bottles,” but only into vessels capable of enduring the expansive efforts of fermentation [�ote: Mark 2:22.]. He will not overdrive the lambs, lest they die of fatigue [�ote: Genesis 33:13-14.]. In the mean time he expressly assures us, that he will not suffer us to be tempted above that we are able, but will, with the temptation, also make a way to escape, that we may be able to bear it [�ote: 1 Corinthians 10:13.] ; “and that as our day of temptation is, so shall also our strength be [�ote: Deuteronomy 33:25.].”]

On these truths we would ground a word of exhortation—

1. Fear nothing in the way of duty—

[Had the Israelites considered what God had already done for them, they would not have been afraid of any armies that could be brought against them: for, could not the angel that destroyed the Egyptian first-born destroy them also? And what have we to fear when once we are enlisted under the banners of Christ? Is not “the Captain of our salvation” at hand to fight for us [�ote: Joshua 5:14.] ? and “if He be for us, who can be against us [�ote: Romans 8:31.] ?” Let us not then be afraid, even though earth and hell should combine against us: “let us not cry, A confederacy, a confederacy, or fear like other people; but sanctify the Lord of Hosts himself; and let him be our fear, and let him be our dread [�ote: Isaiah 8:12-13.].” “The waves of the sea may rage horribly; but He that sitteth on high is mightier [�ote: Psalms 93:3-4.]:” “therefore we should not fear, though the earth were removed, and the mountains cast into the depths of the sea [�ote: Psalms 46:2-3.].” It is a fixed unalterable truth, sanctioned and confirmed by the experience of millions, that “none can harm us, if we be followers of that which is good [�ote: 1 Peter 3:13.].” If we be weak as “worms,” yet shall we “thresh the mountains,” and make them as the dust of the summer threshing-floor [�ote: Isaiah 41:10-16.].]

2. Commit yourselves to the divine guidance and direction—

[God is the same now that he was in the days of old. What he did for Israel in a visible and external manner, he will do invisibly and internally for his Church at this time. Only “acknowledge him in all your ways, and he will direct your paths [�ote: Proverbs 3:6.].” We say not that he will guide you by visions, or voices, or revelations; but he will by his word and Spirit: in reference to them we may say, “You shall hear a voice behind you, saying, This is the way, walk ye in it, when ye turn to the right hand or turn to the left [�ote: Isaiah 30:21.].” If your situation be painful at the present, or even contrary to what you have expected, do not hastily conclude that God has forsaken you. The way in which the Israelites were led was circuitous; but it was “the right way [�ote: Psalms 107:7.].” Commit yourselves then to Him, and he shall accomplish for you that which shall ultimately be best for you [�ote: Psalms 37:5.]. “He will lead you by a way that you know not; He will make darkness light before you, and crooked things straight. These things will he do unto you, and not forsake you [�ote: Isaiah 42:16.].” He will guide you by his counsel; “even to hoar hairs he will carry you [�ote: Isaiah 46:4.] ;” and after that “receive you to glory [�ote: Psalms 73:24.].”]

PULPIT, "THE DIRECTIO� OF THE JOUR�EY.—The direct road from Tanis to Palestine—a road much frequented under the nineteenth dynasty—lay along the coast of the Mediterranean, and conducted to Philistia. If we look at the map, and observe the position of Tanis (now San) on the old Tanitic branch of the �ile, now nearly dried up, we shall see that the route which would naturally suggest itself to any one wishing to proceed to the Holy Land from Tanis would be one running

almost due east, from Tanis to Pelusium, and from Pelusium, south of Lake Serbonis, to Rhinocolura; and thence, following the course of the coast to Gaza, Ascalon, and Ashdod, the chief towns of the Philistine country. It is true that a marsh region intervenes between Tanis and Pelusium which might seem to bar the route; but the Egyptian remains show that, in the times of the eighteenth and nineteenth dynasties, this obstacle was surmounted by means of an embankment which was carried across it, and that a direct road thus connected the two cities.

Moses, at this point of his narrative, being about to trace the onward march of the Israelites from Succoth to Etham, in the direction of the Red Sea, anticipated, it would seem, an objection on the part of his reader, who would naturally ask, Why was not the direct route eastward taken and Canaan entered on the south-west after some half-dozen marches? In Exodus 13:17, Exodus 13:18, he gives the reply—

1. God led them, they did not determine their own route; and

2. God would not lead them by the direct route, because it would have conducted them to the Philistine country, and the Philistines were strong, and would have resisted the invasion by force of arms. Hence it was that the southern or south-eastern route was taken in preference to the northern one—and that the second stage in the journey was from Succoth to Etham (Exodus 13:20).

Exodus 13:17

Although that was near. Rather "because it was near" ( ὅτι ἐγγὺς ἧν, LXX.)—i.e.; "God did not, because it was near, lead them this way, but a longer one." Lest peradveature the people repeat when they see war. The Philistines were a powerful and warlike race half a century after this, in the time of Joshua, and were masters of the five important cities of Gaze, Ascalon, Ashdod, Gath, and Ekron, which seem to have formed a confederacy (Joshua 13:3). It would appear that their strength was already considerable, and that the Israelites, though perhaps more numerous, were incapable of coping with them, being wholly unaccustomed to war, The Israelites were therefore not allowed to take this route, which would have brought upon them at once a severe trial, and might have led to their voluntary return into Egypt.

BI 17-18, "Through the way of the wilderness.

The way of the wilderness

I. The way by which God often leads His people may be described as the “way of the wilderness.” There are several points of analogy or similarity between the journey of Israel from Egypt to Canaan, and the path of God’s people through this world. For one thing, the journey of the sons of Jacob was circuitous. There can be little doubt that, after their release from bondage, they looked forward to a speedy occupation of the Promised Land; but in this they were disappointed. They were not permitted to go direct and at once to their inheritance. Then, again, it was not a way of their own choosing. There were two routes, either of which they might have followed; one, the ordinary caravan route through the country of the Philistines, entering Canaan from the south;

the other, by the Red Sea and the wilderness of Sinai, entering Canaan from the west. There was no geographical necessity for taking the more circuitous route through Sinai. Indeed, without an explicit command from God, it would have been the height of folly for any leader, even Moses, to have attempted to conduct such a vast host all unprovided for into the desert. Now, the discerning reader cannot fail to be struck with the similarity of all this to the Providential ordering of human life. The current of our earthly being seldom runs straight. There are often many windings before it reaches its goal; and it may be that few of those windings would have been in accordance with our wishes. How true is this of Moses, who, in his impatience for the release of his countrymen, struck the blow for freedom too soon. And instead of being permitted to go direct to the work, he had to undergo forty years of preparatory service among the solitudes of Midian. Take Joseph, and you see the working of the same principle. How strikingly is the hand of Providence seen in his life! His experiences in Egypt before his promotion may seem a strange preparation for his after eminence, and certainly not of his own choosing. God was “leading him about.” The pit in Dothan, servitude under Potiphar, confinement in prison, were so many steps or turnings in a life that rose to such distinction. Then again take the apostle Paul. The great ambition of his life was to preach the gospel at Rome. The noble apostle got his wish. He was permitted to go to Rome, but he went as a prisoner. The chains might seem to confine his influence, but, for aught we know, they may have added to the impressiveness of his message and testimony for his Master. God was leading him about, an ambassador in bonds. So in our life. The course of Providence sometimes takes strange turns. Our life-path is seldom what at one time we expected it to be, any more than the journey from Egypt to Canaan was what the Israelites expected. We come to our Etham on the edge of the wilderness, and at that point the current of our life is altered and its winding course begins. The altered current may lead us into the desert of adversity, or into the wilderness of affliction, where for years we may have to endure. Many a Christian has been led home through the winding path of pain. It is God “leading us about.”

II. We now proceed to inquire into the purpose of this roundabout journey through the wilderness. When the sons of Jacob left Egypt, they were little better than a band of undisciplined slaves, and they had to be trained. The growth of every noble quality had been cramped and hampered by degrading bondage, and the wilderness was to be their training-school. There was, therefore, a moral purpose in the forty years’ wandering. It was intended to train them to be and to do, to develop in them noble qualities, and train them for noble deeds. They could have marched to Canaan in eight or ten days; but eight or ten days would have been too short a period for the growth of character. No one can read their history without observing the change which forty years had produced on them. They gained new experiences, and developed those manly qualities needed to fight their way to the possession of Canaan. Now, is it not in this way still that God prepares His people for their mission? As a general rule the men who have made the deepest impression for good on the world’s history have been led up to their throne of influence by a long path of preparation. Few leap into their position at a bound. The shortest way is not always the best. There is, perhaps, no station in life in which difficulties have not to be encountered and overcome before any decided measure of success can be achieved. Those difficulties are, however, our best instructors, as our mistakes often form our best experience. Horne Tooke used to say of his studies in intellectual philosophy, that he had become all the better acquainted with the country through having had the good luck sometimes to lose his way. And a distinguished investigator of physical science has left it on record that whenever, in the course of his researches, he encountered an apparently insuperable obstacle, he generally found himself on the brink of some novel discovery.

The severe preparatory discipline which God’s men have to undergo is for most part unknown to the world. We cannot tell how the Israelites spent thirty-eight years of their desert life, we only know the effect it had on them. We might further extend this thought to the discipline which God applies for the soul’s sanctification. The ultimate end of all the Divine dealings with man in this life must be sought in the life to come. The soul has often to pass through the path of affliction or adversity ere it is fit for the fellowship of the pure in heart in the Promised Land. The reward will be more prized and the rest the sweeter on account of the experience gained when God led you about through the way of the wilderness.

III. In order to derive full benefit from the experiences of life, several things have to be attended to. Discipline, however suitable it may seem, wilt not of itself further the work of grace in the heart, unless it is accepted as from God. Confining ourselves to this narrative, we find two or three conditions without which Divine discipline will yield no moral profit.

1. In the first place, we must not harbour a spirit of discontent with our lot. To this spirit are traceable many of the calamities of the wilderness, and it barred the gates of Canaan against the generation that left Egypt. That generation did not benefit by God’s dealings. Now all this is true in our life. We often miss the good that is meant for us by dissatisfaction with the channel through which it comes. The apprentice lad must not chafe if he is put to distasteful work and at a low wage: let him learn that this is the price to be paid for future advancement, and let him cheerfully accept his post. Murmuring at cross-bearing will do us no good, but rather harm, as it will prevent us from attaining to acquiescence in the Divine will.

2. Secondly, in order to secure the greatest good from our lot, we must banish from our company whatever tends to lead us astray. When the Israelites left Egypt they were joined by a group called the “mixed multitude.” The Church’s greatest danger lies not so much in attacks from without, as in temporizing with worldly-minded men, and harbouring in her midst those who are not of her in spirit. But this “mixed multitude,” while it is typical-of nominal Christians in the Church, may be regarded as a type of those unholy desires and passions that are more or less to be found in the heart of every one of us. We all carry about with us a “mixed multitude” of unsubdued appetites which crave for gratification; and not more surely did the Israelites suffer from the presence of this base throng, than we shall have the peace of our life marred, and its usefulness impaired, by giving reins to those unholy forces. They need to be constantly kept in check, else they are sure to lead us astray. Let us lay aside every weight and the sin that doth so easily beset us; and let us run with patience the race that is set before us, looking unto Jesus, the author and the finisher of our faith.

3. There is one more condition that we must comply with, if we would finish our course with joy, and that is, we must loyally follow the guidance of our Heavenly Leader. (D. Merson, M. A.)

Why the Israelites were guided by the way of the wilderness

I. They had been sated with the magnificence of man’s works; God led them forth into the wilderness to show them his works in their native grandeur, and to refresh their exhausted hearts and spirits by the vision of the splendour of His world.

II. God led them forth by the way of the wilderness, that He might reveal not nature

only, but Himself. He led them into the wilderness, as He leads us, that He might meet with them, speak with them, reveal Himself to them, and teach them to know themselves in knowing Him.

III. God.led them into the wilderness, that He might there cultivate their manly qualities, and fit them to hold the possessions they might win. (J. B. Brown, B. A.)

God’s path

1. God does not order salvation to His as it pleaseth man, but as it pleaseth Himself.

2. God in wisdom sometimes translates His Church from the house of bondage to a wilderness.

3. Wilderness and Red Sea paths, are the way of God’s people here below.

4. God makes the way to rest not always straight, but to be about.

5. Israel, or God’s people, go the round that God doth lead them.

6. Orderly and well instructed are the Church’s motions under God in wilderness-ways. (G. Hughes, B. D.)

God’s people in the wilderness

I. That by Israel in Egypt we may understand the spiritual bondage of God’s chosen people at large.

1. Israel was in an enemy’s country. So are the elect by nature.

2. Their bondage was rigorous. So was the Christian’s.

3. Their departure, like the believer’s, was opposed.

4. And when liberated, their enemies pursued them.

II. Some reasons why God did not admit the children of Israel into the promised land, immediately on their going out of Egypt, and why He does not admit His elect into glory immediately on their conversion.

1. The Egyptians must be drowned—enemies subdued.

2. The Israelites must be humbled (Psa_66:10-12).

3. He led them some hundreds of miles about; yet it was the right way (Psa_107:7).

4. God’s way is right, although it may appear round about (Psa_18:30).

III. Some reasons for God’s conduct in keeping them in the wilderness.

1. They were not fit as yet for severe warfare.

2. Their enemies were great, and themselves weak.

3. He had much to teach them.

IV. The manner in which they went up. “Harnessed”—or by fives, or five in a rank, or rather by five bodies or squadrons, and so marched out, not in a disorderly or confused way, but in great order and regularity.

1. Their loins were girt (Eph_6:14).

2. Their heart was secured (Eph_6:14).

3. Their feet were shod (Eph_6:15).

4. Having a shield, helmet, and sword (Eph_6:16-17). (T. B. Baker.)

The way of God in conducting the life of the good

I. That it is the way of God to bring the good to a place of rest. This is the object of all life’s discipline.

II. That it is the way of God to bring the good away from the things that would be unfriendly to their welfare. He selects the life path of the good—

1. Wisely.

2. Kindly.

III. That it is often the way of God to bring the good a circuitous route to their destination. The nearest way is not always the best.

IV. That it is the way of God to bring the good along unwelcome paths. Impossible to get to Canaan without perplexities. God is always with the good in their wilderness wanderings.

V. That it is the way of God to bring the good into a better and more thorough knowledge of themselves. Men get to know more in the desert. Some Christians are taken to heaven through a long route of pain. They long for home, but the journey is prolonged. It is hard to see the reason of their protracted existence. The Divine purpose is not yet accomplished in them.

VI. That it is the way of God to bring the good into a wise exercise of their own strength. “And the children of Israel went up harnessed out of the land of Egypt.” They walked in battle array. And so, while it is the way of God to conduct human life to its destination, it is also the duty of man to exercise his own wisdom and strength, so that he may do all to aid the plans of God concerning him. Lessons:

1. That God leads men from Egypt to Canaan.

2. That men must give themselves up to the guidance of God.

3. That life is often through a long wilderness.

4. However long the journey, men must trust in God. (J. S. Exell, M. A.)

The roundabout way

I. God led them. “Man’s extremity is God’s opportunity.” When He calls you up the slopes of the mount of sacrifice, it is to bring you within the sound of Divine voices at the summit; when He calls you to the “edge of the wilderness,” or to a “desert place apart,” it is to “speak comfortably” unto you “out of the cloud.”

II. God led them not through the land of the philistines, although that was near . . . but He led them about by the way of the wilderness of the Red Sea. He had not taken them into His confidence, they could not understand Him, they had no sympathy with His

vast and gracious designs, therefore He did not “give an account of any of His matters.” “What I do thou knowest not now, but thou shalt know hereafter.” Let no one hesitate to “go up and possess the land,” for fear he be overpowered with temptations that beset the path of Peter or Paul or Luther, or of some venerable man of God who but too faithfully has given an account of his conflict with the world and the flesh and the devil. God will take you to heaven, but He has not promised to take you by the near way. It may be by a very long way. One thing I know, it will not be through the way of the land of the Philistines, or of any foes who would effect your ruin and drive you back in despair to the country from whence you came out. Only one enemy will encounter you at a time, and you will be prepared for each as he comes, and the “last enemy” will be kept to the last, and you will be made “more than conquerors.” “God is faithful who will not suffer you to be tempted above that ye are able.”

III. “and the children of Israel went up in battle array out of the land of Egypt.” The great work given the Church to do is the conquest of the world. These are the marching orders of the Captain of Salvation.

IV. If the children of Israel had entered Palestine by the near way, how much would they have missed! The sojourn in the wilderness was not a scene of unrelieved gloom. They bought and sold, they increased in cattle and in riches. “Their garments waxed not old, nor their shoes upon their feet.” They were left generally unmolested by any of the tribes, and when attacked, they were as a rule able to hold their own. Had they not come by the roundabout way, the song of Moses had been unsung, Miriam’s harp had been untuned, Elim, with its wells and palms had been undiscovered, Sinai, with its words of love and law had been unknown, the cloud had never been seen, the manna had not been tasted, the water from the rock had not followed them. They would have had no opportunity of partaking in a sacramental feast with the princely Jethro, and of exerting such a favourable impression upon his tribe that many who were “without” were induced to come within and to respond to the invitation, “Come with us and we will do you good, for the Lord hath spoken good concerning Israel.” Theirs would not have been the joy which they did experience when, Jordan crossed, they did eat at last the old corn in the land in a city of habitation; they would not have left behind them “footprints on the sands of time,” which will cheer the hearts of countless generations of pilgrims until the world shall have an end; they could never have conceived how good and how patient God was, they could never have believed how corrupt their own hearts were, had not Moses at the end of all the wanderings recalled one scene after another, ore act of rebellion after another committed in the light of the unwearied love which “blackened every blot.” This last point deserves more than passing notice. “Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness to humble thee, to prove thee, to know what was in thine heart, to know whether thou wouldst keep His commandments or no.” God knew what was in their hearts. The people did not know their own hearts. Some one will say, “I would that I had died in the days of childhood, I should have been saved many a weary march.” But you would have missed many a providence, the memory of which will cast a shadow of seraphic loveliness on the background of your eternal home, and which will enable you to strike a higher note than otherwise you could ever have reached. Had you not passed through that night of bitter anguish, you could not have fathomed the depths of the words as you did, “Thy way is in the sea, Thy path is in the great waters, and Thy footsteps are not known.” Had you not been forced to take thought for the morrow, you could never have said as sincerely as you did say, “My heavenly Father knoweth that I have need of all these things.” Had it not been for that sore sickness, there would not have been lying upon your life, consecrating it, a “light that never was on land or sea.” The scars of your suffering are

“marks of the Lord Jesus.” Your little bits of experience are so many types which to-day you can set up, and from which you can spell out the might, and majesty, and mercy of the blessed God. (J. Macmillan, M. A.)

The nearest way home

You and I often mark a path out for ourselves; and to us it seems so easy, so likely, so promising of success. Then all at once something happens that disappoints us, and directs us another road that we find further round, and apparently much harder; and we call it a “mysterious providence.” Of course, all is mysterious that is the result of wider knowledge than our own. Do you remember old Quarles’ lines:—

“I say this way; God says that.

His way is best, for He knows what

Of lions may beset my road.

I’ll follow Thee! Lead on, my God!”

He knew what was best and safest, and, in the long run, surest; and by the good hand of God they were kept out of mischief and away from danger. The old proverb is still very true: “The longest way about is often the nearest way home.” “He that goes straight across, may have to carry a cross. He that goes round about, may have the chance to go without.” His thoughts are not our thoughts, and it is a grand thing to be under His guidance; for “the way of man,” as the good Book says, “is not in himself; it is not in man that walketh to direct his steps.” We know not what is good for us, and, like children, if we were to run alone, we should soon run into mischief. You and I have often been imposed on, both by what we hope and what we fear. Many a time we have tried to run away from what afterwards turned out to be a blessing, and many a time we have been disappointed to save us from being destroyed. I remember on one occasion, when I was young, I got it into my head that I was able to drive. Having narrowly escaped an upset, and frightened myself almost out of my wits, I resigned the reins into more skilful hands than mine, and travelled safely. Let us be as wise as the psalmist, and say, “The Lord shall choose mine inheritance for me!” Let us learn a lesson of patience, too. We may be very anxious to pluck the fruit; but we had better wait till it’s mellow, for fear the pain kills all the pleasure. God’s time is a good time, and God’s way is a safe way, both to-day and to-morrow, too! (J. J. Wray.)

The tender consideration manifested by God towards the Israelites

The Christian life is a growth, and if assailed by some temptations in its infancy, the consequences might be fatal. He, therefore, who commences and maintains the process of our salvation, gradually accustoms His soldiers and servants to the difficulties of their warfare. Their faith, love, zeal, and self-denial are thus exercised rather than oppressed. The text confirms this consolatory view of the Divine procedure.

I. The circumstances of the Israelites. The deliverance of the chosen tribes was at this moment like the first rays of the morning spread upon the mountains. They had been redeemed from bondage. They were commencing their journey to the promised land, every spirit filled with pleasure. They were confident of their power to endure the trials of the way. The heart-searching God knew their deficiencies; and a variety of

circumstances connected with their feeble faith determined Him in wisdom to divert their feet towards Canaan by a devious path.

1. The Philistines, who lay between them and the promised inheritance, were a brave and warlike people, against whom the sons of Jacob, numerous as they were, could not hope to succeed in battle. Wisely, therefore, did the Lord judge that they would shrink from such enemies. Such are the Christian’s foes. They are well practised. Satan has triumphed over man in every age, over the philosophy of Greece, the wisdom of Rome, and the refinement of Britain. And thinkest thou, Christian, that the enemies of thy soul are enfeebled? No! What, then, would be the consequences if God led thee past them to Canaan? Wisely and graciously are you led by the wilderness.

2. The Israelites were disarmed, and therefore utterly unable to cope with the Philistines, who were prepared with every means of defence which a people whose delight was in war could invent. The young believer just escaped from the house of bondage is defenceless. His enemies are armed. He cannot expect to wield the sword of the Spirit with the full energy of one who has been accustomed to fight with it.

3. In thus estimating the goodness of God towards the children in their need, we must add that their spirits were bowed down by long captivity. The hard bondage in mortar and brick was not the school in which to learn courage. Hence Israel was not fitted to match against the free soldiers of Philistia. The slavery of Satan unfits for conflict with the foes of the soul.

II. The dealing of God towards them. God might have made Israel at peace with the Philistines; or have given them courage to defeat their foes. But this procedure would have comprehended less of moral discipline.

1. He avoided the nearest way to the promised land, and led them by the way of the wilderness. The Israelites would be astonished at the line of march; they would be disposed to murmur. Has not God often contradicted your desires? You ought not to impugn His wisdom. The passenger ignorant of navigation cannot direct the course of the ship. The shipmaster knows the rocks: God knows our path best.

2. The Most High saw fit, not only that His chosen tribes should avoid the shortest way, but that they should pass through the dangers of the Red Sea, and sojourn in the wilderness of Zin. Could this be the result of wisdom? Clouds and darkness are round about Him. It is the exclusive province of unerring wisdom to draw a line between the discipline necessary for our moral good, and that severity of affliction, which might overwhelm us with despondency. We must confide in our heavenly Father.

3. Never, then, should it be forgotten, that although the journey of the Israelites was contrary to their expectations, their wishes, and their clouded judgment, it was the safest and the best path to Canaan. (R. P. Buddicom.)

Walking through the wilderness

Let us try to apply this, so far as the circumstances of the case permit, to the Christian’s experience in his religious life. That life must have had somewhere a conscious beginning. I say a conscious one, because its actual beginning precedes our knowledge of the fact. Our Christian life really began, through God’s grace, in our baptism, wherein we were made, though unconscious of the blessed truth, the children of God. But to know

what then was done for us; to know that we have been made and are alive unto God, to perceive what we are and whose we are—this is like a second beginning. This new beginning is made, ordinarily, at the time of confirmation and first communion; then the Christian’s conscious life begins. If at that time you were really in earnest, and knew what you were about, and did what you did in love and sincerity, then first you felt yourself to be a Christian, and for the first time saw yourself to be on the march towards the Celestial City. Now how, by what route, or what line, was your journey to be made? I say at once and emphatically that its best typical picture must still be found in the forty years of wandering, with what they brought by way of trial, and proof, and weaning from the love of this present world; and that without such steady, quiet discipline, the work runs the risk of being brought to naught. For persons recently awakened to sober reflection on their state, and newly brought to Christ, should not be thought of as able, competent, and strong. They are not yet veterans; they are not yet fairly drilled reserves; they are but raw and awkward recruits. It must be so, unless in rare instances, as when in some sweet, holy child one sees the certain making of a saint. If they make their profession of Christ at a very early age, and ere yet they have left the secure protection of a holy family and a religious household, then their weakness is that of a fallen nature which has not been tried by severe temptations from outside. If, on the other hand, they make their open profession of the faith at a later date of life, then, in addition to that congenital weakness, they have what comes of loss of time, delay without sufficient cause, and commerce with the world, and some past relish for the paths of sin. Either way, this new recruit is weak, and liable to fall. Now suppose such an one brought face to face with the Philistines, with a race that know not God, with Goliath and the other giants, with the vast and splendid array of the notable enemies of the Church, with the temptations and trials of this world. Such an encounter can hardly, by any possibility, be avoided. The world is become one great Philistine camp. Strong races, hardened against religion, hold its chief places. What is likely to result when our young Christian falls on such terrible appearances and is called on to surrender? Here surely is work for veterans and champions; but he is no champion, and as yet has hardly proved his arms. There is danger of discouragement, of terror, of flight. And Egypt calls to him to come back, fair to the eye, sweet to the taste, with many allurements, and a bondage which many find agreeable, as if one were bound in fetters of silk or chains of gold. Yes, the danger, if one were to go right on by the way that is near, would be that of losing heart under the first fire, and wishing one’s self out of the battle; and taking back, or at least forgetting, the promise he had made, and sinking down, a backslider from Christ. What he wants is hardening, proving, tempering. But that comes in the roundabout way. It is affected by means of the discipline of long and slow-moving years; it is the result of innumerable trials and temptations, the fruit of many painful incidents. St. James bids us count it all joy when we fall into divers temptations. Why? Because they constitute the precious discipline of life. If we fail not, we shall be purified thereby, and made ready for the great and final conflict in our own valley of decision. (Morgan Dix, D. D.)

The way of the wilderness

To spare a child the toils and pains of education, is the most grievous wrong that a father can inflict On him. Thus did not God spare His sons! From the day when they sang their triumphal hymn upon the desert shore, to the day when they “passed over Jordan,” their life was one continued discipline: each station, each experience, had a distinct office in relation to the formation of their character; was sent to add to them a virtue which would be an instrument of conquest or government, and a spring of strength, not in time

only, but eternity. Not simply to keep them out of the way of the Philistines, but to drill them till they could master their enemies; to nurse them till they could bring forth a Samson, a David, who could compel the Philistines to own their supremacy, He led them by Sinai, and trained them, by self-conquest, to conquer the strongest foes. They came at last on Canaan, not as a scattered band of marauders, but with the shock of a thunderbolt; you feel that the battle is won the first moment that they set their feet on the land. And those men in the desert, hard as was their way and fare, were making history. Bunsen says, “History was born that night, when Moses led forth his people from Goshen.” The narrative of their toils and struggles is the oldest and most precious of historic records, and their waybook has become the heirloom of the pilgrim world. “Behold, we count them happy which endure.” And you who are out in the wilderness, faithless and heartless, like a sailor on a dark sea unlit by stars, learn from Israel the grand reason of your pilgrim vocation, and the end to which it will be guided if you follow the highway of God. God finds you a slave; He would make you a son. You are not the lawful slave of wanton Egypt; you have the King’s mark upon you—the King of kings is waiting to redeem His own. Come forth, then, come forth to freedom! breathe the free air, scan the broad horizon—it is your land of wandering; see the soft blue hills swelling in the distance, the gleaming of rivers, the shadow of wood-lands—it is your land of rest. (J. B. Brown, B. A.)

God’s guidance

When the English soldiers were marching up the heights of Alma, meeting the Russians who were marching down towards the English lines, there came a command for the English company to divide, part turning to the left and marching along the side of the hill. It seemed a foolish order when first received by the soldiers. There were Russians marching right in their teeth, and yet half of them were to turn away when the foe was close upon them! But the order was not long considered foolish. Those that turned to the left soon found that a company of Russians had been secretly coming up the side of the hill to fall upon the English unawares. The commander-in-chief from the hill on which he stood could see all the movements of the foe, while those that were perplexed at his orders could see only a small portion of the field. So He who orders our life and lot sees all the movements of the powers of darkness, and to deliver us from their plots and designs, He often leads us by a way we know not. (H. Starmer.)

God’s wondrous providence

What do you do when, in reading the massive folios of ancient English authors, you meet passages written in an unknown tongue? Paragraph after paragraph but you read with all possible fluency, instantly apprehending the author’s purpose; suddenly the writer throws before you a handful of Latin, or a handful of Greek; what then? If you are absorbed by the interest of the book, you eagerly look out for the next paragraph in English, and continue your pursuit of the leading thought. Do likewise with God’s wondrous Providence-book. Much of it is written in your own tongue—in large-lettered English, so to speak; read that, master its deep significance, and leave the passages of unknown language until you are further advanced in the rugged literature of life; until you are older, and better scholars in God’s probationary school. The day of interpretation will assuredly come. (J. Parker, D. D.)

18 So God led the people around by the desert road toward the Red Sea.[a] The Israelites went up out of Egypt ready for battle.

BAR�ES, "Harnessed -More probably, “marshalled” or “in orderly array.” There is not the least indication that the Israelites had been disarmed by the Egyptians, and as occupying a frontier district frequently assailed by the nomads of the desert they would of necessity be accustomed to the use of arms. Compare Exo_1:10.

CLARKE, "But God led the people about - Dr. Shaw has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. See Clarke’s note on Exo_40:38.

Went up harnessed - chamushim. It is truly astonishing what a great variety חמשיםof opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems to be the ideal

meaning of the word חמש chamash. As it was natural to expect that in such circumstances there must have been much hurry and confusion, the inspired writer particularly marks the contrary, to show that God had so disposed matters that the utmost regularity and order prevailed; and had it been otherwise, thousands of men, women, and children must have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1,760 yards in a mile, the dividing 120,000 by 1,760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit - Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be

considered, it may serve to place this explanation in a still clearer point of view.

GILL, "But God led the people about,.... Instead of their going to the west, or northwest, towards Gaza, &c. and the Mediterranean sea, the Lord going before them in a pillar of cloud and fire, as after related, directed them to turn off to the right, between the east and south, to the southeast:

through the way of the wilderness of the Red sea: the wilderness of Etham, by the Red sea:

and the children of Israel went up harnessed out of the land of Egypt or "girt" (m) about the loins under the fifth rib; not with armour, as some (n) understand it, for it is not likely that they could, or that Pharaoh would suffer them to be furnished with armour, but their garments were girt about them, and so fit for travelling; or they went up "by fives" (o), as it may be rendered, either by five in a rank, or rather in five bodies or squadrons, and so marched out, not in a disorderly and confused way, but in great order and regularity. The latter is much more reasonable to suppose, for five in a rank is too small a number for an army of 600,000 men to march in; since allowing the ranks to be but three feet asunder, and a mile to consist of about two thousand yards, the front and rear of the army would be sixty miles distant from each other (p).

JAMISO�, "God led the people about, through the way of the wilderness of the Red Sea, etc.— This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew “the weedy sea,” from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom (“red”); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets - the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.

went up harnessed— that is, girded, equipped for a long journey. (See Psa_105:37). The Margin renders it “five in a rank,” meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.

CALVI�, "18.The children of Israel went up harnessed. The word 148(, חמשים ) chemishim, is derived from “Five,” from whence some have explained it, that they were furnished with five kinds of arms, but this is too absurd. The Hebrews, because they could conjecture nothing better or more probable, almost with one consent would understand it, that they were armed under the fifth rib. But whence were there so many military corselets ready for the Israelites? But I reject so forced and improbable a meaning, and doubt not that the word is one of number; as though Moses had said, that they went out in ranks of five; because, if each

individual in so great a multitude had tried to advance, they would have been in each other’s way. I have therefore thought fit to translate it “dispositi,” (in ranks.) The idea of the Greeks about “the fifth generation,” is very foreign to the present narrative. But in the sense I have given it, there is nothing obscure or doubtful; for it readily appears that God’s favor is celebrated also in this particular, because He led forth His people in order. For, although they came out confusedly and hastily, still He restrained there, as it were, under His banner, and in companies, lest any disturbance should occur.

BE�SO�, "Exodus 13:18. There were various reasons why God led them through the way of the wilderness of the Red sea. The Egyptians were to be drowned in the Red sea, the Israelites were to be humbled and proved in the wilderness, Deuteronomy 8:2. God had given it to Moses for a sign, Exodus 3:12, Ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days’ journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broken with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt, as the eagle brings up her young ones, Deuteronomy 32:11, teaching them by degrees to fly. They went up harnessed — The original word for harnessed here is variously rendered: it comes from a root which signifies five, hence some render it five in a rank. The same word is rendered prepared for war, Joshua 1:14; Joshua 4:12-13. Targum, girded, harnessed. Vulg. armati, armed. So the Seventy, ευζωνοι equipped, διεσκυασµενοι prepared, furnished: thus in Joshua; but in this place of Exodus the Seventy render the word πεντη γενεα, the fifth generation, and translate the passage, In the fifth generation, the children of Israel went up out of the land of Egypt.

ELLICOTT, "(18) But God led the people about.—Or, led the people a circuit—took them, not by the direct route, through Pelusium, past Lake Serbônis, to Rhinocolura and Gaza, but led them by the most circuitous route possible—the way of the Red Sea and the wilderness of Sinai to the Transjordanic region, the land of the Amorites, and so across Jordan to Canaan proper. The passage seems to dispose altogether of Dr. Brugsch’s theory, that the “Red Sea” of the writer of Exodus was the Lake Serbônis, and that it was not until after this lake was passed that their journey was deflected to the south.

The children of Israel went up harnessed out of the land of Egypt.—It is generally agreed that this is a wrong translation. Very few of the Israelites can have possessed

suits of armour until after the passage of the Red Sea, when they may have stripped the bodies of the slain Egyptians. �or has the word used ever the force of “harnessed.” It might mean “with their loins girded,” but such an exposition would deprive the statement made of any force. Loins were always girded in preparation for a journey, and there would be no need to mention the fact. The best explanation is, that the word here means “organised,” “in military order” (Saadia, Gesenius, Lee, Knobel, Cook). It was clearly necessary, to prevent confusion, that a military order should have been adopted, and there are not wanting indications that during the year of contention with Pharaoh such an organisation was introduced and proceeded with. (See Exodus 4:29; Exodus 4:31; Exodus 6:26; Exodus 12:3; Exodus 12:21; Exodus 12:51.) It must have been brought to a high pitch of perfection for the Exodus to have taken place, as it seems to have done, without serious confusion or entanglement.

COKE, "Exodus 13:18. God led the people about through the way, &c.— Dr. Shaw is of opinion, that the first settlement of the Israelites was at Heliopolis; and that Kairo was the Rameses, the capital of the district of that name, where the Israelites had their rendezvous, before they departed out of Egypt. God is said here to have led them ABOUT through the way of the wilderness, &c. "There are accordingly two roads," says the doctor, (who, certainly, on these subjects is to be depended upon,) "through which the Israelites might have been conducted from Kairo to Pi-hahiroth on the banks of the Red sea. One of them lies through the vallies, as they are now called, of Jendily, Rumeleah, and Baideah, bounded on each side by the mountains of the Lower Thebais. The other lies higher, having the northern range of the mountains of Mocattee running parallel with it on the right hand; and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, on the left. About the middle of this range, we may turn short upon the right hand into the valley of Baideah, through a remarkable breach or discontinuation, in which we afterwards continued to the very bank of the Red sea. Suez, a small city on the northern point of it, at the distance of thirty hours, or ninety Roman miles, from Kairo, lies a little to the northward of the promontory which is formed by this same range of mountains, called at present Attackah; as that which bounds the valley of Baideah to the southward is called Gewoubee. This road then, through the valley of Baideah, which is some hours longer than the other open road which leads directly from Kairo to Suez, was, in all probability, the very road which the Israelites took to Pi-hahiroth on the banks of the Red sea.

Josephus then, and other authors who copy after him, seem to be too hasty in making the Israelites perform this journey of ninety or a hundred Roman miles in three days, by reckoning each of the stations which are recorded, for one day; whereas the Scriptures are altogether silent with regard to the time or distance, recording the stations only. The fatigue, likewise, would be abundantly too great for a nation on foot, incumbered with their dough, their kneading-troughs, their little children and cattle, to walk at the rate of thirty Roman miles a day." Travels, p. 307.

Through the way of the wilderness— Or, Towards the wilderness.

Went up harnessed— Well-girt, or ready-girt. The primary sense of the word חמשיםchamushim, according to Parkhurst, is armed, equipped. So the LXX, ευζωνοι, equipt, διασκευασµενοι, prepared, furnished. Vulg. armati, armed. Targum, girded, harnessed. See Joshua 1:14; Joshua 4:12. The word is first applied to the fifth day of the creation, when the world was completely furnished and ready for the reception of man and animals. Hence, as a verb, it signifies to take a fifth part; and so has occasioned the mistakes which some commentators have fallen into of the children of Israel's marching five in a rank.

�ISBET, "A ROU�DABOUT WAY‘But God led the people about.’Exodus 13:18In the song of Moses we are reminded that God led His people about, instructed them, and kept them as the apple of His eye (Deuteronomy 32:10); and in this we have a beautiful example of His tender consideration for His own. ‘He knoweth our frame; He remembereth that we are dust.’

I. There were two routes to Canaan, the nearest of which was through the land of the Philistines; but to take that way would have exposed the people to the very sights that so abashed ten out of the twelve spies. They would have seen war (see �umbers 13:33). The Philistines might even have come out against them in embattled array, and have forbidden them to pass through their territories, as afterward Edom did (�umbers 20:18-20). This would have had the effect of discouraging and driving them back, and it would not have been wise to expose them to such an ordeal, so soon after their first start on their pilgrim-way.

II. Thus God deals with us still.—He tempers the wind to the shorn lamb. He has many things to say, but refrains until we are well able to bear them. He does not lead us directly and swiftly to the goal of our quest and His promise, but takes a long and circuitous route.

III. Patience and faith are severely tested, but we realise, as we look back, that we were being saved from sights and sounds which would have been too much for us. Besides, there are many and varied lessons which can only be learnt by the wilderness-route. There we are humbled, proved, and taught; we learn that man doth not live by bread only, but by every word of God; we discover the immeasurable extent of the Divine resources by which we are succoured and enriched.

Illustration

(1) ‘God leads none of us by the rapid and easy path to knowledge, fortune, or happiness. The short way might bring us to rest and glory sooner, but the rest would relax and the glory blind us. We travel by a longer, harder path; that muscle may be disciplined by toil, courage assured by conquest and self-government, studied in many a season of shame and pain. Then the crown will fit us, rest will be calm and

noble activity, and glory we shall wear like kings.’

(2) ‘We must not expect to have a swift and easy course to the home of our souls. God still leads His people about. Often in life there comes a tedious waiting time; we are prevented from going straight forward; it is evident that some obstruction has been permitted to divert our course. At such times let us believe still in His leading, only that He has some special reason which we may not at the time apprehend. Perhaps there are lessons to learn, experience to acquire, strength to gain by the wilderness march, which will more than compensate for the further delay. But whatever comes, let us follow the pillar of cloud by day, and rest beneath the brooding pavilion of the glowing pillar of fire by night.’

(3) ‘They went at first eastward, towards Palestine, then were turned to the south till they encamped before Pihahiroth. This was the beginning of many such marches to and fro, seemingly purposeless, but necessary to make warriors of them.’

LA�GE, "Exodus 13:18. Led the people about. It is a question whether the round-about way spoken of has reference simply to the absolutely direct route through the Philistine country, or to another more direct one which they had already begun to take, but which they were to give up. According to Exodus 14:2, the latter is to be assumed. Moreover, reference is made not only to the small distance to the Red Sea, but to the whole distance through the wilderness along the Red Sea, first southward along the Gulf of Suez, then along the Elanitic Gulf northwards, (see Knobel, p131). For we have here to do with an introductory and summary account. It was natural that nothing but the prophetic divine word of Moses should have the control of the march, inasmuch as the people would have rushed impetuously towards the old caravan road of their fathers. Moses himself was further influenced by his former journey to Sinai and the revelation there made to him. “From Raemses to the head of the Gulf would be a distance of some35 miles, which might easily have been passed over by the Israelites in three days” (Robinson I, 80). The deviation from the direct way must, however, be taken into consideration, even though it may have added little to the distance. On the three routes from Cairo to Suez, see Robinson, p73.—Of the Red Sea. See the Lexicons, Travels, Knobel, p131, sqq.[F�6]—Especially as the children of Israel went up armed for battle. So we understand the force of the ו before חמשים. A march in order of battle would have looked like a challenge to the Philistines. Moreover, חמש signifies, among other things, to provoke to anger.[F�7]

PULPIT, "God led the people about. Or "led the people a circuit," i.e; made them take a circuitous route to Canaan, the way of the wilderness of the Red Sea—i.e; by the southern wilderness, or what is now called "the wilderness of Sinai." Kalisch shows the wisdom of this course—how it gave time for the nation to be "gradually accustomed to fatigues and hardships by a long and tiresome march in the desert"—to learn obedience to their chief—and finally to be "trained to military discipline and martial, virtue by occasional expeditions against the weaker tribes of the desert." He errs, however, in ascribing the wisdom of the course taken to Moses, since Moses expressly declares that the conception was not his, but God's. And the

children of Israel went up harnessed. The word here translated "harnessed," is generally thought to mean either "with their loins girded" (Onkelos, Kimchi, Kalisch) or "in military order" (Gesenius, Lee, Knobel). Ewald, who inclines to the latter of these two senses, suggests that, strictly, it means "in five divisions"—viz; van, centre, two wings, and rearguard. The word is, apparently, a derivative from khamesh, "five."

19 Moses took the bones of Joseph with him because Joseph had made the Israelites swear an oath. He had said, “God will surely come to your aid, and then you must carry my bones up with you from this place.”[b]

CLARKE, "Moses took the bones of Joseph - See Clarke’s note on Gen_50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Act_7:15, Act_7:16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke’s note on Gen_49:29.

GILL, "Exodus 13:19And Moses took the bones of Joseph with him,.... And his remains might well be called bones, since at such a distance from his death the flesh must be gone, and nothing but bones left; of the place where Joseph's coffin was laid; see Gill on Gen_50:26. The Jews pretend, that Moses was informed where Joseph was buried by Sarah, the daughter of Asher, who they say was living at this time (q); and many other fables they relate concerning the manner of finding him, which are not worthy of any notice. Jarchi thinks, that the bones of all the tribes, or of the sons of Jacob, were carried with them, but that does not appear from the text; though it seems, according to Stephen's account, that they were carried over to Canaan; but then, whether immediately after their death, or at this time, and also by whom, is not certain, see Act_7:15,

for he had straitly sworn the children of Israel; his brethren; or "in swearing had caused them to swear" (r), had given them a very strict oath, and which they had related to their children, and so from one generation to another, and thus it became known, and Moses looked upon himself and the people of Israel as bound to observe it:

saying, God will surely visit you; in a way of mercy and goodness, and bring you out of Egypt, and put you it possession of the land of Canaan:

and ye shall carry up my bones away hence with you; See Gill on Gen_50:25.

JAMISO�, "Moses took the bones of Joseph with him— in fulfilment of the oath he exacted from his brethren (Gen_50:25, Gen_50:26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act_7:15, Act_7:16); and there would be no difficulty as to the means of conveyance - a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.

CALVI�, "19.And Moses took the bones of Joseph with him. Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance; for although by this symbolical act he cherished his own faith, when he desired that, though dead, he might enter on the possession of the promised land, yet there is no doubt that he had more regard to his brethren and the whole posterity of the holy race. (149) For, having known by experience their apathy and the weakness of their faith, he naturally feared lest in a longer lapse of time they should grow more and more indifferent, and at length should despise the proraise, and give themselves up altogether to listlessness about it. And certainly it must have been this mistrust of them which urged him not to be contented with a simple injunction, but to bind their minds more strongly by an oath. In Acts 7:16, Stephen seems to assert that the other eleven sons of Jacob were also buried in Sichem; and it may be probably conjectured, that they were led piously to emulate the example of their brother Joseph. Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence. Wherefore the cowardice of the people was still more detestable, so often basely turning their backs upon their journey, when they had in sight so eminent a ground for confidence. The words of Joseph, which Moses reports, “God will surely visit you,” etc., confirm the expression of the Apostle, (Hebrews 11:22,) that “by faith — he gave commandment

concerning his bones,” because he thus takes upon himself the character and office of their surety, to exhort his nation to embrace the promise. How far the silly superstition of the Papists in worshipping the relics of saints differs from this object we may gather from hence without difficulty, viz., that they studiously catch at every means whereby they may be withdrawn further from the word of God.

PETT, "Exodus 13:19

‘And Moses took the bones of Joseph with him for he had firmly put the children of Israel on oath saying, “God will surely visit you and you will carry my bones away from here with you.” ’Joseph had made the children of Israel swear from the start that they would take his body with them when they left Egypt (see Genesis 50:25). His body would have been mummified. Presumably the whole mummy was taken. He would have been laid in a grand tomb and this was clearly known to Moses and the children of Israel. Joseph may well have made arrangements as to his place and type of burial in order to facilitate this action. He wanted in the end to be gathered to his fathers.

The fact that Joseph’s bones were taken confirms Moses’ expectation that they would not be returning to Egypt.

COKE, "Exodus 13:19. Moses took the bones of Joseph— See Genesis 50:25. One would conclude from Acts 7:16 that the bones of all the patriarchs, as well as of Joseph, were, upon this occasion, removed out of Egypt; and the Jews have a tradition, that every tribe brought the bones of the heads of their families with them. They tell us, too, that those of Joseph were placed in a new sumptuous cart, or open hearse, which they made to march under the guard and conduct of the tribes of Ephraim and Manasseh.

Straitly sworn— Or, strictly sworn.

EXPOSITOR'S DICTIO�ARY, ""the Bones of Joseph:" a Pathetic Inspiration

Exodus 13:19

I. We cannot Dissociate Ourselves from the Past.—In all our exoduses we carry "the bones of Joseph" with us. We cannot ignore the past As Dr. Punshon expresses it, "Part of the past to all the present cleaves".

There is an historic past from which we desire never to be severed. We are its heirs.

There is a past we long to be dissociated from: the evil of history.

Then the personal past follows us. There is an individual past from which we would on no account be divided. But our past of personal evil shadows us.

Seeing we all have a painful past—all, at least whose consciences are awakened—what is our wisdom? Ever have recourse to Him Who can expunge the guilt of the past. Ever make the most of the present. Soon our present will be our past.

II. Mortality marks the �oblest.—The brand of mortality is on us all. It were madness to forget this lesson of the "hallowed burden" Israel bore.

III. The Great and Good Departed should not be Forgotten.—It is abundantly to the credit of Moses that in the hour of triumphant Exodus , with all the responsibility of leadership upon him, he did not forget the director of the Egyptian empire to whom Israel owed so much. Contemplate the departed saints and emulate their faith.

IV. We should Fulfil the Injunctions of the Sainted Ones.—"Moses took the bones of Joseph with him." This strange act had been directly enjoined by Joseph. The laying of that behest upon Israel was an illustration of Joseph"s wonderful faith as well as of his ingrained love of his people.

V. The Past gives Inspiration for Future Experiences.—We need, amid the routine of duties, all manner of inspiration, and here is one type. Remember the past. Recollect what, by God"s grace, others have been and done. God did not fail our fathers, and they did not fail God.

The past inspires us for trials and sorrows. What God has done for tired and suffering saints in ages gone, He will do again. The history of the Church, and the biographies of Christians, are replete with inspiration for the chequered experiences of the unknown tomorrow.

VI. "Moses took the Bones of Joseph with him."—But it is not enough to have the hero"s bones. Moses did not take Joseph"s bones alone. He had Joseph"s faith, Joseph"s calibre of soul, Joseph"s spirit, Joseph"s heroism; all this, and yet more abundantly.

There is really danger lest, instead of using the splendid past, we abuse it. What an irony to have Joseph"s bones with you, but not his spirit in you! This is a danger alike of Churches and of individuals. The noblest memorial of a hero is the reproduction of his heroism.

VII. The Good Succession does not Perish.—Joseph is dead, but Moses lives to be Israel"s Liberator and Leader.

VIII. We may Inspire Future Generations.—They who lead a Joseph-like life shall have a Joseph-like influence upon others.

IX. "Moses took the Bones of Joseph with him."

—Yet God"s Presence is the Essential Presence.

The sombre presence of the dead was not the supreme presence among the Israelites as they marched to the bounds of Canaan. Hear the words of the twenty-first verse—"And the Lord went before them". Without that august Presence it is vain to have "the bones of Joseph". He is everything.

—Dinsdale T. Young, Unfamiliar Texts, p102.

EXPOSITOR'S BIBLE COMME�TARY, "THE BO�ES OF JOSEPH.

Exodus 13:19.

It is certain that Moses, in the days of his greatness, must often have mused by the sepulchre of the one Israelite before himself who held high rank in Egypt. The knowledge that Joseph's elevation was providential must have helped him at that time, now many years ago, to think rightly of his own. And now we read that Moses took the bones of Joseph with him. In the Epistle to the Hebrews (Hebrews 11:22) it is recorded as the most characteristic example of the faith of the patriarch, that instead of desiring to be carried, like his father, at once to Canaan, he made mention of the departure of the children of Israel, and gave commandment concerning his bones. To him Egypt was no longer an alien land. There only he had known honour without envy, and happiness without betrayal. There his bones could rest in quiet; but not for ever. Personal elevation, which had not rent the cord between him and his unworthy family, could still less sever the bands between him and the sacred race. Let him sleep in Egypt while his grave there was honoured: let the remembrance of him be kept fresh, to protect awhile his kindred; and when the predicted days of evil came, let his ashes share the neglect and dishonour of his people, if only they would remember his remains when the Lord would lead them forth. This confidence in their emancipation was his faith--which meant, here as always, not a clear view of truth, but an assuring grasp of it. He had straitly sworn the children of Israel saying, "God will surely visit you; and ye shall carry up my bones away hence with you."

Many a Christian might well envy a confidence so practical, so thoroughly realised, entering so naturally into the tissue of his thoughts and calculations. And their actual remembrance of him goes to show that the tradition of his faith had never completely died out, but was among the influences which kept alive the nation's hope.

And as the people bore his honoured ashes through the desert, these being dead spoke of bygone times, they linked the present and the past together, they deepened the national consciousness that Israel was a favoured people, called to no common destiny, sustained by no common promises, pressing toward no common goal.

If Israel had been wise, they would have thought of him, the Israelite in heart, though glittering in the splendours of Egypt; and would have considered well that as little as men detected his secret life from his appearance, so little could theirs be judged. To the eye, they were free from the foreign trammels in which he was

seemingly entangled, yet many of them in heart turned back to all which strove in vain to bind his affections down. The lesson holds good today. Many a modern religionist looks askance at the "worldliness" of high office and rank and state; little dreaming that the "world" he censures is strong in his own ambitious and self-asserting spirit, and is overcome by the gentle and tranquil spirit of hundreds of those whom he condemns.

Bearing this hallowed burden, which might easily have become an object of superstitious regard, the nation moved from Succoth to Etham on the edge of the wilderness. And with them a Presence moved which rebuked all others, however venerable. The Lord went before them. It has already been pointed out that throughout the early history of this nation, just come out of an idolatrous land, and too ready to lapse back into superstition, God never reveals Himself except in fire. To Abraham and to Jacob He appeared in human form, and again to Joshua; but in the interval, never. So now they see Him by day in a pillar of cloud to guide them on the way, and by night in a pillar of fire to give them light. The glory of the nation was that manifested Presence, lacking which, Moses besought Him to carry them up no farther. �othing in the Exodus is more impressive, and it sank deep into the national heart. Many centuries afterwards, the ideal of a golden age was that the Lord should "create over the whole habitation of Mount Zion, and over her assemblies, a cloud of smoke by day, and the shining of a flaming fire by night" (Isaiah 4:5).

But it has been well observed that, amid the various allusions to it in Hebrew poetry, not one treats it as modern literature has done, with an eye to its marvellous sublimity and picturesque effects:

"By day, along the astonished lands

The cloudy pillar glided slow:

By night, Arabia's crimsoned sands

Returned the fiery column's glow."

The Hebrew poetry is vivid and passionate, but all its concerns are human or divine--God, and the life of man. It is not artistic, but inspired. "The modern poet is delighting in the scenic effect; the ancient chronicler was wholly occupied with the overshadowing power of God."(24)

LA�GE. "Exodus 13:19. The bones of Joseph. Another testimony to the tenacity with which the Israelites retained moral impressions and old traditions. The vow, 480 years old, and the oath which sealed it, were still fresh. Vid. Genesis 1:25. On the fruitfulness of the land of Goshen, see Robinson, p76. “From the Land of Goshen to the Red Sea the direct and only route was along the valley of the ancient canal” (Ibid. p79).

PULPIT, "Moses took the bones of Joseph—i.e; his body, which had been embalmed, and deposited in a mummy case (Genesis 50:26), most probably at Tanis, which was the capital of the Shepherd kings, no less than of Menephthah. He had straitly sworn the children of Israel. See Genesis 50:25. Joseph, firmly believing in the promise of God to give Canaan to the descendants of Abraham had made them swear to take his body with them when they left Egypt. The desire to be laid in their native earth was common to most of the nations of antiquity, and, in the case of the Israelites, was intensified by Canaan being the "laud of promise." Jacob had had the same feeling as Joseph, and had been buried by Joseph in the cave of Machpelah (Genesis 50:13).

20 After leaving Sukkoth they camped at Etham on the edge of the desert.

BAR�ES, "Etham - The house or “sanctuary of Tum” (the Sun God worshipped especially by that name in Lower Egypt), was in the immediate vicinity of Heliopolis, called by the Egyptians the fortress of Zar, or Zalu (i. e. of foreigners); the frontier city where the Pharaohs of the 18th dynasty reviewed their forces when about to enter upon a campaign on Syria. The name Pithom (see Exo_1:11) has precisely the same meaning with Etham, and may possibly be identified with it.

CLARKE, "Encamped in Etham - As for the reasons assigned on Exo_13:17, God would not lead the Israelites by the way of the Philistines’ country, he directed them towards the wilderness of Shur, Exo_15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke’s note on Exo_40:38.

GILL, "And they took their journey from Succoth,.... On the second day, as Jarchi observes, from their coming out of Egypt, which was the sixteenth of Nisan:

and encamped in Etham, in the edge of the wilderness which had its name from it, and was called the wilderness of Etham, Num_33:8. Etham is said to be eight miles from Succoth (s). Josephus (t) calls Succoth Latopolis, which had its name from the fish Latus, formerly worshipped them, where, he says, Babylon was built when Cambyses destroyed Egypt, and is thought by many (u) to be the same with Troglodytis, by the Red

sea; and Etham is supposed to be the Buto of Herodotus (w), where were the temple of Apollo and Diana, and the oracle of Latona.

JAMISO�, "encamped in Etham— This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. “It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert” [Pictorial Bible].

K&D, "From Succoth they went to Etham. With regard to the situation of Succoth

(from ס�ת huts, probably a shepherd encampment), only so much can be determined, that this place was to the south-east of Raëmses, on the way to Etham. Etham was “at the end of the desert,” which is called the desert of Etham in Num_33:8, and the desert of Shur (Jifar, see Gen_16:7) in Exo_15:22; so that it was where Egypt ends and the desert of Arabia begins, in a line which curves from the northern extremity of the Gulf of Arabia up to the Birket Temseh, or Crocodile Lake, and then on to Lake Menzalet. According to the more precise statements of travellers, this line is formed from the point of the gulf northwards, by a broad sandy tract of land to the east of Ajrud, which never rises more than about three feet above the water-mark (Robinson, Pal. i. p. 80). It takes in the banks of the old canal, which commence about an hour and a half to the north of Suez, and run northwards for a distance which Seetzen accomplished in 4 hours upon camels (Rob. Pal. i. p. 548; Seetzen, R. iii. p. 151, 152). Then follow the so-called Bitter Lakes, a dry, sometimes swampy basin, or deep white salt plain, the surface of which, according to the measurements of French engineers, is 40 or 50 feet lower than the ordinary water-mark at Suez. On the north this basin is divided from the Birket Temsehby a still higher tract of land, the so-called Isthmus of Arbek. Hence “Etham at the end of the desert” is to be sought for either on the Isthmus of Arbek, in the neighbourhood of the later Serapeum, or at the southern end of the Bitter Lakes. The distance is a conclusive argument against the former, and in favour of the latter; for although Seetzentravelled from Suez to Arbek in 8 hours, yet according to the accounts of the French savan, de Bois Aymé, who passed through this basin several times, from the northern extremity of the Bitter Lakes to Suez is 60,000 métres (16 hours' journey), - a distance so great, that the children of Israel could not possibly have gone from Etham to Hachirothin a day's march. Hence we must look for Etham at the southern extremity of the basin of the Bitter Lake,

(Note: There is no force in the objection to this situation, that according to different geognostic indications, the Gulf of Suez formerly stretched much farther north, and covered the basin of the Bitter Lake; for there is no evidence that it reached as far as this in the time of Moses; and the statements of early writers as to the position of Heroopolis in the inner corner of the Arabian Gulf, and not far to the north of Klysma, furnish no clear evidence of this, as Knobel has already observed.)

which Israel might reach in two days from Abu Keishib, and then on the third day arrive at the plain of Suez, between Ajrud and the sea. Succoth, therefore, must be sought on the western border of the Bitter Lake.

PETT, "Exodus 13:19

‘And Moses took the bones of Joseph with him for he had firmly put the children of Israel on oath saying, “God will surely visit you and you will carry my bones away from here with you.” ’Joseph had made the children of Israel swear from the start that they would take his body with them when they left Egypt (see Genesis 50:25). His body would have been mummified. Presumably the whole mummy was taken. He would have been laid in a grand tomb and this was clearly known to Moses and the children of Israel. Joseph may well have made arrangements as to his place and type of burial in order to facilitate this action. He wanted in the end to be gathered to his fathers.

The fact that Joseph’s bones were taken confirms Moses’ expectation that they would not be returning to Egypt.

ELLICOTT, "Verse 20THE JOUR�EY RESUMED.

(20) They took their journey from Succoth, and encamped in Etham.—The exact positions of both Succoth and Etham are uncertain, and can only be conjectured; but they probably lay to the southeast of Tanis, between that city and the Bitter Lakes. Succoth may have been at or near Tel Dafneh, about fifteen miles from Tanis, and Etham near the modern Ismailia, on the verge of the desert. Dr. Brugsch’s identification of Etham with the Egyptian Khetam is highly improbable, since the Hebrew aleph never replaces the Egyptian kh, which is a very strong guttural. E-tham would mean “the house of Turn,” and point to a temple of the Sun-god, who was specially worshipped in the Eastern Delta, at Heliopolis, Patumus, and elsewhere.

COKE, "Exodus 13:20. From Succoth, and encamped in Etham— The Lord for wise and good reasons, not thinking proper to lead the people directly into Canaan through the land of the Philistines, which was but a journey of a few days, (see Exodus 13:17.) conducted them towards the wilderness of Shur, ch. Exodus 15:22.; upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian gulph, lay Etham, where they made their second encampment. See �umbers 33:8.

REFLECTIO�S.— God is their Deliverer, and now becomes their Guide. The direct way was short; but God led them not by the shortest, but the safest way. If his ways seem winding, we may be satisfied he is a sure Guide. The Philistines were before them, and they must not see war as soon as they escape from slavery; they are not fit for such service yet. God knows how to proportion our trials to our strength, nor will he suffer his people to be tempted above what they are able. Besides, he had much to do among them, both in mercies and judgments; and a wilderness was the fittest place for his designs. Let us, therefore, commit all our ways unto the Lord.

LA�GE, "Exodus 13:20. From Succoth. Inasmuch as they had already, according to

Exodus 12:37, gone from Raemses to Succoth in battle array, Succoth (Tent-town, or Booths) would seem to designate not the first gathering-place of the people (Keil), but the point at which the first instinctive movement towards the Philistine border was checked by the oracle of Moses, and by the appearance of the pillar of fire and of smoke. While they at first wished to go from Succoth (say, by the northern extremity of the Bitter Lakes, or even farther on), directly to Palestine, they now had to go along on the west side of the Bitter Lakes towards the Red Sea. Thus they come from Succoth to Etham. “Etham lay at the end of the wilderness, which in �umbers 33:8 is called the wilderness of Etham; but in Exodus 15:22, the wilderness of Shur, that Isaiah, where Egypt ends and the desert of Arabia begins” (Keil). “Etham is to be looked for either on the isthmus of Arbek, in the region of the later Serapeum, or the south end of the Bitter Lakes. Against the first view (that of Stickel, Kurtz, Knobel), and for the second, a decisive consideration is the distance, which, although Seetzen went from Suez to Arbek in eight hours, yet according to the statement of the French scholar, Du Bois Aymé, amounts to60,000 metres (16 hours, about37 miles), a distance such that the people of Israel could not in one day have traveled from Etham to Hahiroth. We must therefore look for Etham at the south end of the basin of the Bitter Lakes, whither Israel may have come in two days from Abu Keisheib, and then on the third day have reached the plain of Suez between Ajrud and the sea” (Keil). Abu Keisheib is Heroopolis near Raemses; Ajrud is thought to be identical with Pi-Hahiroth. Vid. �umbers 33:5 sqq.[F�8]

PULPIT, "And they took their journey from Succoth and encamped in Etham. On the probable position of Etham, see the "Introduction" to this book. The word probably means "House of Turn," and implies the existence at the place of a temple of the Sun-God, who was commonly worshipped as Tuna or Atum. The name, therefore, is nearly equivalent to Pithom (Exodus 1:11), which means "City of Turn;" but it is not likely that Moses designated the same place by two distinct appellations. The site of Etham, moreover, does not agree with that of the Patumos of Herodotus (2.158), which is generally allowed to be Pithom.

21 By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night.

BAR�ES, "Pillar of cloud - The Lord Himself did for the Israelites by preternatural means that which armies were obliged to do for themselves by natural agents. The Persians and Greeks used fire and smoke as signals in their marches, and in a well-known papyrus, the commander of an Egyptian expedition is called “A flame in the darkness at the head of his soldiers.” By this sign then of the pillar of cloud, the Lord showed Himself as their leader and general Exo_15:3, Exo_15:6.

CLARKE, "The Lord went before them - That by the Lord here is meant the Lord Jesus, we have the authority of St. Paul to believe, 1Co_10:9 : it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest.

Pillar of a cloud - This pillar or column, which appeared as a cloud by day, and a fire by night, was the symbol of the Divine presence. This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of God. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road; and how much more so when they took a circuitous route not usually traveled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of Three very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom traveled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, 1Co_10:1, 1Co_10:2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus: He spread a Cloud for their Covering; Psa_105:39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, A Cloud and Smoke By Day, and the shining of a Flaming Fire by night; for upon all the glory shall be a Defence, (or Covering), Isa_4:5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Num_9:16-18, etc.

GILL, "And the Lord went before them,.... Who is called the Angel of the Lord, Exo_14:19, not a created but the uncreated Angel, the Angel of Jehovah's presence, in whom his name, nature, and perfections were, even the Word and Son of God, the Lord Christ, see 1Co_10:9 who went before the armies of Israel, as their King, Leader, and Commander:

by day in a pillar of a cloud, to lead them the way; through the Red sea, and the wilderness, at the edge of which they now were, which was untrodden, and trackless, and the way through it very difficult to find; and being a sandy desert, as soon as a path was made, it was immediately covered with sand, and to be seen no more: this cloud was not an ordinary one, but extraordinary, supernatural, and miraculous; in the superior part of it, it was in the form of a pillar, rising upwards towards heaven; in the lower part of it, it was more spread, and covered the camp of Israel; for, besides the use of it to show the way through a trackless wilderness, it was a shelter and protection from the scorching heat of the sun in a sandy desert, where there was scarce anything to screen them from it, to which the allusion is in Isa_4:5 this cloud was an emblem of Christ, who has sometimes appeared clothed with a cloud, Rev_10:1 of the obscurity of his human nature, of the fulness of grace in him, and being in the form of a pillar, of his uprightness, firmness, stability, and visibility in it; and of the use and benefit he is to his people, partly to show them the way in which they should go, by his Spirit and word, and lead them in it by his own example, whom it becomes them to follow, he being a wise, safe, and constant guide; and partly to shelter and protect them from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, from the fiery darts of Satan, and from the furious persecution of wicked men, sometimes compared to the violent heat of the sun, Son_1:6.

and by night in a pillar of fire, to give them light; whenever they travelled by night, as they sometimes did, and in those hot countries it was very agreeable; and this pillar of fire gave them light when the moon shone not, and was a direction to them which way to go: sometimes it is night with the people of God, a night of darkness and desertion, of drowsiness, sleepiness, and carnal security, or of affliction and distress: Christ is the light and comfort of his people, and by his Spirit and word illuminates, guides, and directs them what to do, and where and how to walk:

to go by day or night; to direct them in their journey, whether by night or day: this was but one pillar, though Aben Ezra thinks they were two; but it may be observed they are mentioned as one, and that the pillar of cloud in the night was a cloud of darkness to the Egyptians, and gave light to the Israelites, Exo_14:19, see also Num_9:21 and it is easy to observe that what appears as a cloud or smoke in the daytime, looks like fire in the night: so when Alexander's army was on the march, as a signal,"fire was observed in the night, and smoke by day,''as says the historian (x): nor can, this account of Moses seem incredible to the Heathens themselves, as Clemens of Alexandria observes (y), since they relate a story somewhat similar to this, which they profess to believe; as, that when Thrasybulus brought the exile Grecians from Phyle, and willing to do it secretly, a pillar was his guide, and as he passed in the night through untrodden paths, when the moon shone not, and it was a dark winter night, a light was seen going before him, which brought them safe to Mynichia, and then left them: indeed this was not so extraordinary and miraculous, if true, as this pillar, as Bishop Patrick observes, because it was but for a night, whereas this continued all the forty years in the wilderness, until the Israelites came to Canaan's land, as follows: the Arabic geographer (z) speaks of exhalations arising out of caves at the sides of mountains, which in the daytime looked like smoke, and in the night time like fire.

HE�RY, "Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, Exo_13:21, Exo_13:22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough;

but now that they had come to the edge of the wilderness (Exo_13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind,

and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Co_10:9. Now their King passed before them, even the Lord on the head of them,Mic_2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believedGod's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.

JAMISO�, "the Lord went before them— by a visible token of His presence, the Shekinah, in a majestic cloud (Psa_78:14; Neh_9:12; 1Co_10:1), called “the angel of God” (Exo_14:19; Exo_23:20-23; Psa_99:6, Psa_99:7; Isa_63:8, Isa_63:9).

K&D, "From Etham, at the edge of the desert which separates Egypt from Asia, the Israelites were to enter the pathless desert, and leave the inhabited country. Jehovah then undertook to direct the march, and give them a safe-conduct, through a miraculous token of His presence. Whilst it is stated in Exo_13:17, Exo_13:18, that Elohim led them and determined the direction of their road, to show that they did not take the course, which they pursued, upon their own judgment, but by the direction of God; in Exo_13:21, Exo_13:22, it is said that “Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, to go by day and night,” i.e., that they might march at all hours.

(Note: Knobel is quite wrong in affirming, that according to the primary work, the cloud was first instituted after the erection of the tabernacle. For in the passages cited in proof of this (Exo_40:34.; Num_9:15., Exo_10:11-12, cf. Exo_17:7), the

cloud is invariably referred to, with the definite article, as something already known, so that all these passages refer to Exo_13:21 of the present chapter.)

To this sign of the divine presence and guidance there was a natural analogon in the caravan fire, which consisted of small iron vessels or grates, with wood fires burning in them, fastened at the end of long poles, and carried as a guide in front of caravans, and, according to Curtius (de gestis Alex. M. V. 2, 7), in trackless countries in the front of armies also, and by which the direction of the road was indicated in the day-time by the smoke, and at night by the light of the fire. There was a still closer analogy in the custom of the ancient Persians, as described by Curtius (iii. 3, 9), of carrying fire, “which they called sacred and eternal,” in silver altars, in front of the army. But the pillar of cloud and fire must not be confounded with any such caravan and army fire, or set down as nothing more than a mythical conception, or a dressing up of this natural custom. The cloud was not produced by an ordinary caravan fire, nor was it “a mere symbol of the presence of God, which derived all its majesty from the belief of the Israelites, that Jehovah was there in the midst of them,” according to Köster's attempt to idealize the rationalistic explanation; but it had a miraculous origin and a supernatural character. We are not to regard the phenomenon as consisting of two different pillars, that appeared alternately, one of cloud, and the other of fire. There was but one pillar of both cloud and fire (Exo_14:24); for even when shining in the dark, it is still called the pillar of cloud (Exo_14:19), or the cloud (Num_9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (Exo_14:20), or “a cloud, and fire in it by night” (Exo_40:38). Consequently we have to imagine the cloud as the covering of the fire, so that by day it appeared as a dark cloud in contrast with the light

of the sun, but by night as a fiery splendour, “a fire-look” (�מראה־אש, Num_9:15-16). When this cloud went before the army of Israel, it assumed the form of a column; so that by day it resembled a dark column of smoke rising up towards heaven, and by night a column of fire, to show the whole army what direction to take. But when it stood still above the tabernacle, or came down upon it, it most probably took the form of a round globe of cloud; and when it separated the Israelites from the Egyptians at the Red Sea, we have to imagine it spread out like a bank of cloud, forming, as it were, a dividing wall. In this cloud Jehovah, or the Angel of God, the visible representative of the invisible God under the Old Testament, was really present with the people of Israel, so that He spoke to Moses and gave him His commandments out of the cloud. In this, too, appeared “the glory of the Lord” (Exo_16:10; Exo_40:34; Num_17:7), the Shechinah of the later Jewish theology. The fire in the pillar of cloud was the same as that in which the Lord revealed Himself to Moses out of the bush, and afterwards descended upon Sinai amidst thunder and lightning in a thick cloud (Exo_19:16, Exo_19:18). It was a symbol of the “zeal of the Lord,” and therefore was enveloped in a cloud, which protected Israel by day from heat, sunstroke, and pestilence (Isa_4:5-6; Isa_49:10; Psa_91:5-6; Psa_121:6), and by night lighted up its path by its luminous splendour, and defended it from the terrors of the night and from all calamity (Psa_27:1., Psa_91:5-6); but which also threatened sudden destruction to those who murmured against God (Num_17:10), and sent out a devouring fire against the rebels and consumed them (Lev_10:2; Num_16:35). As Sartorius has aptly said, “We must by no means regard it as a mere appearance or a poetical figure, and just as little as a mere mechanical clothing of elementary forms, such, for example, as storm-clouds or natural fire. Just as little, too, must we suppose the visible and material part of it to have been an element of the divine nature, which is purely spiritual. We must rather regard it as a dynamic conformation, or a higher corporeal form, composed of the earthly sphere and atmosphere, through the determining influence of the personal and specific (specimen faciens) presence of God

upon the earthly element, which corporeal form God assumed and pervaded, that He might manifest His own real presence therein.”

(Note: “This is done,” Sartorius proceeds to say, “not by His making His own invisible nature visible, nor yet merely figuratively or ideally, but by His rendering it objectively perceptible through the energy it excites, and the glorious effects it

produces. The curtain (velum)ZofZtheZnaturalZwhichZsurroundsZtheZDeityZisZmovedZandZ

liftedZ(revelatur)ZbyZtheZwordZofZHisZwill,ZandZtheZcorrespondingZintentionZofZHisZpresenceZ

(per dextram Dei).ZButZthisZisZeffectedZnotZbyZHisZcausingZtheZlightZofZHisZcountenance,Z

whichZisZunapproachable,ZtoZburstZforthZunveiled,ZbutZbyZHisZweavingZoutZofZtheZnaturalZ

elementZaZholy,ZtransparentZveil,Zwhich,ZlikeZtheZfieryZcloud,ZbothZshinesZandZthrowsZaZshade,Z

veilsZandZunveils,ZsoZthatZitZisZequallyZtrueZthatZGodZdwellsZinZlightZandZthatZHeZdwellsZinZ

darknessZ(2Ch_6:1;Z1Ti_6:16),ZasZtrueZthatZHeZcanZbeZfoundZasZthatZHeZmustZalwaysZbeZ

sought.”)

CALVI�, "21.And the Lord went before them. Moses here proclaims another of God’s mercies, that, having redeemed His people, He was their constant leader and guide; as the Prophet also in the Psalms distinctly makes reference to both. (Psalms 77:15; and Psalms 78:14.) It was indeed a marvelous act of loving-kindness that, accommodating Himself to their ignorance, he familiarly presented Himself before their eyes. He might, indeed, have protected them in some other way from the heat of the sun, and directed them in the darkness of the night; but, in order that His power might be more manifest, He chose to add also His visible presence, to remove all room for doubt. But, although the words of Moses seem in some measure to include the Lord in the cloud, we must observe the sacramental mode of speaking, wherein God transfers His name to visible figures; not to affix to them His essence, or to circumscribe His infinity, but only to show that He does not deceitfully expose the signs of His presence to men’s eyes, but that the exhibition of the thing signified is at the same time truly conjoined with them. Therefore, although Moses states that God was in the cloud and in the pillar of fire, yet does he not wish to draw Him down from heaven, nor to subject His infinite glory to visible signs, with which His truth may consist without His local presence. (150) But execrable is the mad notion of Servetus, who pretended that this cloud was uncreated, as though it were the Deity of Christ, for he substituted this One Person for the Three, as if there had then been a corporeal Deity, which he calls the “figurative Son,” who was afterwards made flesh; not that He put on flesh, but because He appeared as man, compounded of three uncreated elements, and of the seed of David. But, soon after, Moses calls this same being an Angel, to which he now assigns the name of the eternal God. And with good reason, because our heavenly Father then led the Israelites only by the hand of His only-begotten Son. �ow, since He is the eternal guardian of His Church, Christ is not less truly present with us now by His power than he was formerly manifest to the fathers. When, therefore, Isaiah prophesies His coming, he recounts amongst others this divine blessing, that “the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night,” — that there might be

“a tabernacle for a shadow in the day-time from the heat, and for a place of refuge and for a covert from storm and from rain,”(Isaiah 4:5;)

as if he had said, that He would really and substantially fulfill what then was seen under a figurative symbol. And surely that promise, —

“The sun shall not smite thee by day, nor the moon by night,” (Psalms 121:6,)

refers not to a single day, but to all ages. The statement of Moses, then, that “He took not away the pillar of the cloud by day, nor the pillar of fire by night,” is a blessing which God extends to us, as well as to them, except only the visible symbol, which was temporary, on account of the infirmity of the people. As to his saying’ that God always appeared to them, that they might march by night as well as by day, he does not mean that they went on continually without any rest, since he had just before mentioned that their first station was in Succoth, from whence they encamped in Etham, but merely informs us that the flow of God’s grace was continual, since the token of His favor and protection shone forth no less amidst the darkness of the night than at midday itself.

PETT, "Exodus 13:21-22

‘And Yahweh went before them, by day in a pillar of cloud, to lead them in the way, and by night in a pillar of fire to give them light. The pillar of cloud by day and the pillar of fire by night did not depart from before the people.’God knew that the people would need physical reassurance. He wanted them to know that He was going with them and was guiding them in the best way home. So by day He manifested Himself in a pillar of cloud going on before them. It was a symbol of Yahweh’s presence unseen. And by night, that time that could bring terror to men’s hearts, He gave them comfort by providing light in a pillar of fire, which would remind them of His glory, and give them light to see by. And the pillar would remain with them constantly (see �umbers 10:34; �umbers 14:14; Deuteronomy 1:33 compare Exodus 40:34-38). They may well have done much night travelling in order to avoid the heat of the day (see �umbers 9:21).

Yahweh revealing Himself in clouds of smoke and fire is a constant Old Testament theme (Exodus 3:2; Exodus 19:16; Exodus 19:18; Exodus 20:18; Exodus 24:17; Exodus 40:34-38 see Deuteronomy 4:33; Isaiah 4:5). It may here be likened to the smoke and signal fires sent up by scouts going ahead of an advancing army in order to direct their way, but it was not only that. It was an indication that Yahweh was with them and was watching over them. Here Yahweh was their scout and their guide, and was their protector as well.

BE�SO�, "Exodus 13:21. And the Lord went before them in a pillar — In the first two stages, it was enough that God directed Moses whither to march; he knew the

country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; the shechinah, or appearance of the Divine Majesty, which was a previous manifestation of the eternal Word, who, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1 Corinthians 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct! They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted who were thus illuminated, nor being robbed who were thus protected. And they who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God’s going before them in this pillar. For, it led them the way in that vast howling wilderness, in which there was no road, no track, no way-marks, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at some times of the year was extreme, and it gave them light by night when they had occasion for it.

ELLICOTT, "(21) The Lord went before them.—In Exodus 13:17-18, the writer has declared that “God led the people;” he now explains how. from Succoth certainly, probably from Rameses, He moved in front of the host in the form of a pillar, which had the appearance of smoke by day and of fire by night. The Israelites marched, it is implied, some part of each day and some part of each night, which would be in accordance with modern practice, and is an arrangement introduced to get the march accomplished before the sun attains his full power. The pillar was at once a signal and a guide. When it moved, the people moved; when it stopped, they encamped (Exodus 40:36-38); where it went, they followed. It bore some resemblance to the fire and smoke signals which generals used when at the head of their armies (Lepsius, Denkmäler, vol. ii., pl. 150, 2; Papyr. Anastas, 1; Q. Curt, Vit. Alex. v. 2, &c), and indicated that God had constituted Himself the generalissimo of the host; but it was altogether of a miraculous and abnormal character.

To go by day and night.—The night journeys of the people are mentioned again in �umbers 9:21.

COKE, "Exodus 13:21. The Lord went before them— There can be no doubt that the Jehovah here mentioned was the same blessed Person who appeared to Moses in the bush; who conducted the Israelites through the wilderness; whom they there tempted; and who, St. Paul tells us expressly, was Christ, 1 Corinthians 10:9. This glorious and divine Leader graciously went before, and conducted them in their march; the shechinah or symbol of the Divine Presence continually attending them: for fire and cloud were the constant and acknowledged symbols of the Divine Presence, It is called a pillar of cloud or fire, עמוד amud, a pillar or column,

supported or sustained in a miraculous manner by Jehovah. By this pillar of cloud and fire, the Israelites directed all their motions: it deserted them not as long as Moses lived, nor till they passed over Jordan into Canaan; it was a continual and lively monitor of the presence and protection of Jehovah; see Isaiah 4:5-6. �or can their absurdity be sufficiently admired, who would insinuate, that a phaenomenon of this kind, observed for so long a period, and by so many thousand people, could have been the contrivance of Moses, and a mere natural effect. �o miracle, one would have thought, could have been more solidly and substantially established; for the children of Israel, murmuring and dissatisfied as they constantly were, shewed themselves always well-disposed to have detected Moses in an imposture, if he had used any: so that we cannot conceive how it is possible for a miraculous fact to be ascertained more clearly and indisputably. It is an ingenious conjecture of a commentator (Taubman) upon Virgil, that it arose from this miracle of God's appearing in cloud and fire, that the poets never made a deity to appear, but in a cloud with a brightness in it. See Parker's Occasional Annotation, 6.

Behold here God's care of his people in the way. His presence was with them: he appeared visibly to them in a pillar of a cloud by day, and in a pillar of fire by night; to be their Leader in the pathless wilderness, their covering from the heat by day, and their cheering light and warmth by night: nor did he ever leave them till they were safely lodged in Canaan. Blessed be God, the same care is promised to us. In our journey through this world, Jesus, by his word and spirit, is our Guide and Comforter, our Light and Protector; and under his direction and influence we shall be led by the right way: nor need we fear danger or miscarriage, when he saith, I will never leave thee, nor forsake thee. Happy the soul that walks thus!

Reflections on the pillar of cloud and fire.

The sojourners of Goshen were now escaped from the land of Egypt, and about to enter into the vast wilderness of Arabia, which interposed between them and the promised land. Jehovah, who makes the clouds his chariots, and darkness his pavilion, was pleased to go before them in a marvellous pile of cloudy vapours, resembling a pillar, ascending from their camp. Here he dwelt, not for a short time as in the bush, but for the space of forty years. A most extraordinary thing! and none of the least of the standing miracles which he shewed to the chosen seed. The fame of this strange phaenomenon was spread abroad among the nations, who heard that the cloud of the Lord stood above the camp of the Israelites; it might, therefore, be very well supposed to move the question, "Who is this that comes up from the wilderness like pillars of smoke?" Song of Solomon 3:6. For this cloud differed so much from all others that ever were seen, that it may justly be reckoned a complication of miracles. It was miraculous, that its form was never changed, when there is nothing more variable than the appearance of the ordinary clouds which sail through the airy regions. It was miraculous, that it should always maintain its station over the tabernacle, when other clouds are carried about with tempests, and driven with fierce winds from the one extremity of heaven to the other. It was miraculous, that it should preserve its consistency forty years; whereas all other clouds are dissipated by the wind, exhaled by the sun, or dissolved in rain

and dew, and in a very short time are blotted from the face of the sky. It was miraculous, that this cloud should move in such peculiar directions, as if it had been endued with instinct and intelligence; for it was carried about by the counsels of Jehovah, in a more immediate way than can be said of the other clouds of heaven. But especially it was miraculous, that, contrary to the nature of all other clouds, it should be brighter by night than by day, when it had the appearance of the shining of a flaming fire.

As to the particular meaning of this cloud wherewith the Lord covered his Israel, not in his anger, but in his love, it was without all doubt a visible symbol of a present Deity: God hereby condescending to adapt himself, as in many other things, to the rude taste of that ancient people; and perhaps to signify the dark and cloudy nature of the legal dispensation under which they were. But the principal reason I would suggest is the following: His appearing to Israel in a veil of cloud, might be a prelude to his appearing in a veil of flesh. What if we should say, this pillar of cloud and fire is an emblem of that glorious Person, in whom the brightness of Divinity is joined with the darkness of humanity? For as there were not two pillars, the one of cloud, and the other of fire, but one pillar both of cloud and fire; so there are not two persons of Immanuel, the one God and the other man, but one Person, who is both God and Man. An adorable mystery! strange indeed, and beyond measure surprising! But it is so far from being only a vain speculation, that it is deservedly esteemed a fundamental article of the Christian faith; and truly, without admitting it, the Scriptures themselves would be darker than this cloud ever was to the Egyptians.

John, the beloved apostle, and great �ew Testament prophet, who saw the visions of God, and who talks in many places in the Old Testament dialect, speaks of a glorious Angel arising out of the East, who certainly was Christ himself: he was clothed with a cloud, and his feet were as pillars of fire; a description which might very probably allude to this same cloud and fire. But if we take a more particular survey of the uses for which it served in the wilderness, we shall see with what admirable propriety they all may be affirmed of Jesus Christ, who, indeed, was the Angel that resided in the cloud, and is that to his church, in every age in their bewildered state, which the cloud was to the twelve tribes till they reached the promised land. For in whom but Jesus Christ can we suppose that great and precious promise made to the universal church to have received its accomplishment, "And the Lord will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for, upon all, the lory shall be a defence." Isaiah 4:5. What then were those uses for which this cloud served the Israelites?

It was their guide, which went before them in the vast pathless desert, where they wandered in a solitary way. So great was the regard they paid to all its motions, which they continually watched, that when it moved, they struck their camp at any hour of the day or of the night; when it halted, they pitched their tents, and there abode till its next remove, whether the time was short or long. The times and seasons of their marching were not, as in other armies, adjusted by their councils of war,

nor left to the regulation even of Moses himself; for God put them wholly in his own power. We doubt not that all its motions were properly timed, and mercifully proportioned to the strength of the weak, and the conveniency of all. �or did it ever leave them, for all their provocations in the wilderness, till they arrived at the land which flowed with milk and honey. Just such a general, unerring, gentle and perpetual guide is Jesus Christ, by his example, word, and spirit, to all the travellers for the better country through the wilderness of this world; for "it is not in man that walks to direct his steps," Jeremiah 10:23 by his own wisdom in the way which leads to life. Who can recount the wanderings of miserable sinners, till Jesus Christ was given as a Leader and a Commander to the people? He it is who teaches us to profit, and leads us in the way wherein we should go. �or is it possible that any should miss eternal glory who walk after him in the wilderness, conforming themselves to the dictates of his holy word, with the same care as the Israelites observed the motions of the miraculous cloud. O ye followers of the Lamb, you shall not err under the conduct of your celestial Guide: you shall be led forth in the way which is right, even where there is no way, till you come to the city of habitation!

It was their guard, which protected them when their Egyptian pursuers were pressing on their rear; for it removed on that occasion from their van, and went behind them, forbidding, by its darkness, the approach of the hostile army all that night on which they travelled through the flood on foot. On this occasion, we are told, the Lord looked through the pillar, and troubled the Egyptian host at the hour of midnight. "The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. The clouds poured out water; the skies sent out a sound: thine arrows went abroad. The voice of thy thunder was in the heavens: the lightnings lightened the world, the earth trembled and shook. Thy way was in the sea, thy path in the mighty waters, and thy footsteps were not known. Thou leddest thy people like a flock, by the hand of Moses and Aaron;" Psalms 77:16-20. Such is the protection Jesus affords his militant people, who, being rescued from the bondage of sin, are marching forward to their goodly inheritance. Though Satan, with his infernal host, like the tyrant of Egypt, pursues them, and fondly thinks to reclaim the captives, the glory of the Lord becomes their rearward; Jesus is unto them for walls and bulwarks, forbidding the approach of mortal danger. He is their hiding-place, in whom they are preserved, like Israel in the cloud, being kept by the power of God through faith unto salvation.

It was their candle, which enlightened their darkness, which smoothed the rugged brow of the night, and served to abate the horrors of the wilderness after the sun was set; for it reserved its shining appearance to the season when the Israelites were most in need of its cheerful aspect. �or dost thou, O thou true Light, suit thyself to the case of thy people with less condescension. Without thee, this world were a dark place, and, to the eyes of our mind, more dismal than the dreary wilderness would have been in the blackest night to the Israelites, without their kind officious cloud. Blessed be God for the sun, the moon, the stars: but more for Jesus Christ, who delivers from the blackness of darkness for ever; and who, like the cloudy pillar, is always most liberal of his lightsome manifestations when his people are sitting in the darkness of adversity. House of Israel, let us walk in this light of the Lord; while the

way of the wicked, like the way of the Egyptians, is as darkness.

It was their umbrella, or screen, to shade them from the sultry beams of the sun in that torrid wilderness. A most grateful service! And, whereas an apostle speaks of our fathers being baptized in the cloud, it would seem, that on some occasions this beneficial cloud refreshed the Israelites, by shedding kindly dews upon their camp. So Jesus Christ is to his people as a refreshing dew upon the grass, and as a cloud of the latter rain. Under his shadow they fit down with great delight, and find cool shelter from the scorching beams both of Divine wrath and worldly tribulation. Happy souls, who have thus the Lord for their Keeper, and for their shade on their right hand. "The sun shall not smite them by day, nor the moon by night;" Psalms 121:6. Even that great and terrible day, which shall burn like an oven, will be to these favoured of the Lord as the times of refreshing from the presence of the Lord.

It was their oracle; for he spake unto them in the cloudy pillar. And it was their ornament; for he spread this cloud for their covering, or cloth of state, making darkness not only his own, but their pavilion. How fitly both these may be applied to Jesus Christ is not difficult to see. Who but Christ is the oracle of his church; in whom God speaks unto his people, both as a promising and prayer-answering God, without whom we should not have heard his voice at any time, but in the language of terror! Who but Christ is their ornament, making them terrible as an army with banners, and comely as Jerusalem? The pillar of cloud and fire was not half so adorning to their camp, as is thy gracious presence to every assembly and every dwelling-place of Mount Sion, O thou glorious Redeemer! Even now thou are the light of the Gentiles, and the glory of thy people Israel: but how much more when this imperfect scene shall pass away, and they shall know the import of that most gracious promise, "The Lord shall be thine everlasting light, and thy God thy glory." Isaiah 60:19.

EXPOSITOR'S DICTIO�ARY, "Exodus 13:21

In his Autobiographic Sketches De Quincey applies his figure to his sister Elizabeth. "For thou, dear, noble Elizabeth, around whose ample brow, as often as thy sweet countenance rises upon the darkness, I fancy a tiara of light or a gleaming aureola in token of thy premature intellectual grandeur—thou whose head, for its superb developments, was the astonishment of science—thou who wert summoned away from our nursery; and the night which for me gathered upon that event ran after my steps far into life; and perhaps at this day I resemble little for good or for ill that which else I should have been. Pillar of fire that didst go before me to guide and to quicken—pillar of darkness, when thy countenance was turned away to God, that didst too truly reveal to my dawning fears the secret shadow of death!"

To increase the reverence for Human Intellect or God"s Light, and the detestation of Human Stupidity or the Devil"s Darkness, what method is there? �o method—except even this, that we should each of us pray for it.... Such reverence, I do hope, and even discover and observe, is silently yet extensively going on among us even in these sad years. In which small salutary fact there burns for us, in this black coil of

universal baseness fast becoming universal wretchedness, an inextinguishable hope; far-off but sure, a Divine "pillar of fire by night". Courage, courage.

—Carlyle, Latter-day Pamphlets, iii.

"Cromwell and his officers," says Carlyle once again in the sixth lecture on Heroes, "armed soldiers of Christ, as they felt themselves to be; a little band of Christian Brothers, who had drawn the sword against a great black devouring world not Christian but Mammonish, devilish—they cried to God in their strait, in their extreme need, not to forsake the cause that was His. The light which now rose upon them,—how could a human soul, by any means at all, get better light? Was not the purpose so formed like to be precisely the best, wisest, the one to be followed without hesitation any more? To them it was as the shining of Heaven"s own splendour, in the waste-howling darkness; the Pillar of Fire by night, that was to guide them in their desolate, perilous way. Was it not such? Can a man"s soul, to this hour, get guidance by any other method than intrinsically by that same—devout prostration of the earnest, struggling soul before the Highest, the Giver of all Light; be such prayer a spoken, articulate, or be it a voiceless, inarticulate one? There is no other method."

Again, in his essay on The Life and Writings of Werner, he observes: "The subject of Religion, in one shape or another, nay of propagating it in new purity by teaching and preaching, had nowise vanished from his meditation. On the contrary, we can perceive that it still formed the master-principle of his soul, "the pillar of cloud by day, and the pillar of fire by night," which guided him, so far as he had any guidance, in the pathless desert of his now solitary, barren and cheerless existence." In his Loss and Gain (Vol. II. chap. IX.) �ewman depicts an undergraduate"s religion as follows: "Charles" characteristic, perhaps more than anything else, was an habitual sense of the Divine Presence—a sense which, of course, did not ensure uninterrupted conformity of thought and deed to itself, but still there it was; the pillar of the cloud before him and guiding him. He felt himself to be God"s creature, and responsible to Him; God"s possession, not his own."

The access to the Scriptures was no more the actual cause of Luther"s spiritual revolution than were the pillar of cloud and the pillar of fire the cause of the departure of Israel from Egypt. But for the Scriptures, indeed, Luther and his followers might have perished in the desert of fanaticism after their exodus from Rome. But the pillar and cloud which guided the Reformer"s steps were not made visible until the sands of the untravelled waste were already flying around their path, and the brick-kilns of their taskmasters were lost behind them in the distance.—R. H. Hutton, Theological Essays, p396.

The Prophetic Element

Exodus 13:21

Here we see in a figure the fact that God goes before the race; anticipating,

providing, adjusting, so that in due season He may bring us into the Canaan of His accomplished purpose. The most cursory view of the world and history impresses one with the feeling that all things have been thought out beforehand; and closer examination, revealing how the sense of the future dominates the present, confirms us in the belief of a supernatural, prescient government that controls individual life and universal movement to some ulterior perfection. This special aspect we desire now to consider.

I. The Divine Preparation of the Earth as the Scene for Human Life and Discipline furnishes an instructive illustration of our text. Ages before man"s advent on this planet we behold the Divine hand fashioning it for his habitation. The darkness that "rested upon the face of the waters" was the hiding of the creative Spirit whilst He resolved the rude elements into order and beauty. Think of the cloud of the carboniferous era eclipsing the sun and wrapping everything in awful shadow! Yet the fire and darkness of geologic ages were pillars of the Lord heralding a new earth.

What a firm ground of confidence we find here touching the abiding welfare of the race! Pessimistic spirits are fond of propounding sceptical conundrums respecting the future. What will posterity do when the forests are depleted? what when the coal measures fail? what when population outstrips the means of subsistence? How truly absurd these apprehensions are! As the need arises, our scientists open to us storehouses which have been sealed from the foundation of the world. They are ever discovering new elements, lights, forces, fruits, which our fathers knew not. The "faithful Creator" has in reserve a thousand secret magazines which He will discover as the race reaches its successive stages of development. �ature abounds with signs that God has passed this way before, that He has anticipated us with the blessings of His goodness, and means to see His children through.

II. The Government of the Race supplies another illustration of the Divine prescience. The future constitutes the main thought of revelation; and it everywhere teaches that the government of the world at any given point is regulated by a concern for the future, for a distant future. The whole of revelation is pervaded by the thought of the future; and so far it is in correspondence with the accredited science of the age. "The Lord went before them in a cloud." His purpose is always beyond the present; and the present is shaped and disciplined with a view to that ultimate design which shall justify the whole process. In the history of Israel, we venture to think, we have an illustration on a small scale of God"s larger method of government. "Thou broughtest a vine out of Egypt: Thou preparedst room before it." Palestine was prepared for Israel. "He sent a man before them, even Joseph, who was sold for a servant." Joseph set in motion a train of events which prepared Israel to take possession of Palestine. Is not this process of adjustment and progress ever going on in the wide world and in the sweep of the ages? Surely God is preparing waste lands as theatres of new empire, in due season to be occupied by elect nations. We cannot contemplate vast regions of the earth now opening up, climes rich with possibilities, without anticipating the period when they will be inherited by mighty populations yet unborn. They are the waiting Canaans of

God"s predestined ones. What, then, is our consolation amid the nebulousness and perplexity of human life? That our times are in His hands who knows the future, and whose attribute of prescience ever works on our behalf. Sydney Smith"s counsel that we should take "short views" is excellent; but the justification cf the short view is that we hold the hand of One who takes the long view.

III. The Divine Anticipation of our Spiritual �eed affords another proof of the prescient element of the world. When the morning stars sang for joy over the new-made and radiant world, they could never have guessed that it was destined to become the stage of tragedy. They would only have prophesied for it golden ages of glory and joy. The event, however, has proved far otherwise. The rosy dawn was followed by a long sad day; let us rather say, by a long dark night. Yet here again God went before the race in the provision of His mercy.

All the scenes and experiences of life are antidated by grace. �ature is full of prevision. "Spring hides behind autumn"s mask;" and as Richard Jefferies puts it, "The butterflies of next summer are somewhere under the snow". The future dominates all nature, and the observer marks prophetic signs in every living thing. We have seen that the same is true in the evolution of society; the general life of today being determined by considerations transcending the present. And we feel sure that in the education and discipline of His children the future is a factor never lost sight of by the Heavenly Father. "Light is sown for the righteous, and gladness for the upright in heart."

IV. That Christ has gone before us into the Heavenly Place shall furnish our final illustration. "A cloud received Him out of their sight." As in a cloud the Creator went before us, fashioning this world for our indwelling, so in the cloud of the Ascension has the Redeemer gone before us to make ready a new sphere of beauty and delight. "I go to prepare a place for you," was His solemn assurance in the parting hour—an assurance that He is fulfilling every day for thousands of His people. "For Christ entered not into a holy place made with hands, like a pattern to the true; but into heaven itself, now to appear before the face of God for us." As in the ancient time He prepared Palestine for Israel, so now He prepares the sphere of glory for the saints, and makes the saints meet for their inheritance in light.

—W. L. Watkinson, The Fatal Barter, pp110-126.

PARKER, "The Drowning of Pharaoh

Exodus 13

"What, still talking about miracles? We thought that faith in miracles had been given up long ago by intelligent men." Some such expression as this would not be unnatural from certain quarters. The answer is that "intelligent men" are just beginning to believe in miracles. They are nearly always the last men to come round to great conceptions and noble spiritual realisations. But even "intelligent men" are stirring themselves with somewhat of reluctance in the direction which we should

term spiritual and evangelical. All the greatest books that are being written to-day, upon what would once have been called the hostile side, force upon their readers the consciousness of a hunger which nothing in time or space can satisfy—a voracity of the soul. We may be more or less sated after having read arguments upon which we have been nourished for a lifetime, but we are pinched with gnawing and agonising hunger after perusing the pages which were intended to tell us all that can be told. Did the miracles as here reported actually occur? Why not? You can only be puzzled by a miracle when you are puzzled by a God. If your conception of God were like mine, no miracle that ever was reported could touch the region of impossibility. �o wonder men are troubled, even to perplexity and sore distress of heart, by Song of Solomon -called miracles, when they have not acquainted themselves deeply with the power and spirit and purpose of God. The study is begun at the wrong point. To me it is easier to believe that the miracles occurred than that they could not have occurred. The difficulty from my point of view is wholly on the other side. Whether they did historically occur or not is not the immediate question. To me, I repeat, it is easier, with my conception of God, to believe that the miracles could have occurred than that it was impossible for them to occur. Everything turns upon our conception of the Worker of the miracles. We do not begin at the miracle itself. We begin with the Teacher, the Worker, the realised Jehovah, or the incarnate Logos. Having first entered into fellowship, we next pass into faith. Knowing by the penetration and sympathy of love what the spirit of the Worker Isaiah , we have no difficulty. We pass with him into all his action, and when the action is mightiest our rest is deepest, because the proportion between the Worker and the work impresses the mind with a sense of infinite harmony. The greater the miracle the easier to believe in it. The greatest miracle must be infinitely less than the Worker who accomplished it. If ever faith falters it must be because the miracle is too small. The great miracle challenges our best self like the trumpet of resurrection; as the miracle increases in volume and grandeur, in pomp and nobleness, something within us hitherto unknown rises and claims kinship with the Worker of that stupendous wonder. This was curiously illustrated in the life of Jesus Christ. When the people fell into unbelief it was because the miracle was of what may be termed a commonplace character,—that is to say, some possible explanation of jugglery might in some degree account for it To open the eyes of the blind might be some trick of magic; but the man himself stood up and said,—"Since the world began was it not heard that any man opened the eyes of one that was born blind." He seized the true emphasis and meaning of the action. To open the eyes of the blind might be accounted for by some species of cleverness or legerdemain; but, says the man: "I was born blind; I believe this miracle, not because it is little but because it is great." Thus man is made to know subtly and profoundly that he was created in the image and likeness of God, and when God Isaiah , so to say, most God, man realises his human grandeur as he can realise it under no other circumstances. To heal the bruised or broken joint might be some successful trick in occult surgery; there might be pretence about it. We allow a miracle of that kind to pass under our review without being deeply moved by it,—it comes not up to the level of our truest grandeur; but when a dead man is raised—one who has been four days in the grave—when he comes forth, a new feeling seizes the mind, and because the miracle enlarges and ennobles itself, we rise with corresponding and

harmonious dignity of conception and sympathy. It is only, therefore, where the miracle is supposedly little or imitable, or commonplace, that faith hardly cares to stoop to take up a trifle so insignificant. The soul of man being really roused, and burning through and through with a celestial fire, asks for infinite miracles,—asks for God. Grow in grace, and you will take up all the minor miracles as very little things, and yearn in sweet and ardent prayer for the greatest of all miracles—the conscious presence of the Living God.

But there is another mode of treatment which we have not in these pastoral studies hesitated to adopt, which will enable us to seize the supernatural element with a firmer hand.

Let us in the first instance always inquire into the moral doctrine of these unusual events: asking what is the underlying truth, what the spiritual and moral meaning the narration of the exciting incidents is intended to convey to us. Having discovered the intent of the writer we shall have no difficulty about the romantic or amazing incidents. This is what we do with a parable, and a parable is a miracle in imagination. The great miracle has about it the touch and the mystery of the marvellous. It is not an off-hand thought It is reason at its best; or, to speak figuratively, it is reason on wings,—no longer walking on the narrow earth but flying in the unmeasured heaven. We do not force a parable into literal meanings at every point; we ask, What is its central intent or meaning? and having seized that we treat all the outward and literal as decorative, suggestive, or merely incidentally helpful; but we do not risk the truth because of the peculiarity of the medium of its conveyance.

"And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

"He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people" ( Exodus 13:21-22).

What is the great doctrine of that expression?

This:—The consciousness of the Divine presence is in proportion to the circumstances in which we are placed. In other words, our circumstances determine our consciousness of the Divine nearness. Sometimes life is all day—almost a summer day with great spans of blue sky overhead, and where the clouds gather they gather in beautiful whiteness, as of purity akin to the holiness of the inner and upper cities of the universe. Then what do we want with fiery displays of God?—they would be out of keeping, out of reason and out of proportion. There are days that are themselves so bright, so hospitable, so long ending, and so poetic in all their breezes, and suggestions, and ministries that we seem not to want any dogmatic teaching about the personality and nearness of God. All beauty represents him. Any more emphatic demonstration would be out of harmony with the splendid serenity of the occasion. Then there are periods in life all night, all darkness, all storm or weariness. We cannot say where the door of liberty Isaiah , nor dare we step out lest

we fall over a precipice; all is dark, all is trouble; friends are as absent as if they were dead, and all the sanctuaries to which we have hitherto resorted are concealed by the infinite darkness. What do we want then? A bird to sing to us? That would be helpful. A little tiny voice to break the troubled silence? That would not be amiss. But what do we really want? A column of fire, a pillar of glory, an emphatic incarnation and vision of Providence; and the soul gets both these manifestations of God according to the circumstances under which the soul is living. Take it, therefore, simply as an analogy, and then it is a rational analogy; it is true to every man"s experience. And if the pillar of cloud and fire should drop off, there will remain the eternal truth, that according to the soul"s circumstances is the Divine revelation of itself. Where the visible is enough why add more? A man should not want much theology of a formal sort on a bright summer day. Some little tuft of cloud will represent the Infinite. Some almost invisible wing in the air—more a thought than a thing—hardly to be identified by the bodily eye, will symbolise the all-embracing power and the all-brooding love. Then at night we want what is called dogmatic teaching, broad emphasis, piercing declaration, vividness that cannot be mistaken, God almost within the clasping of the poor arms, God almost in sight of the eyes of the body. Thus God deals with us. This is true to our history. The mere cloud may go, the pillar of fire may be accepted as figurative; but the eternal truth that God comes to us in different ways under different circumstances—now as a cloud, now as a fire, now as a judgment, now as without mercy, now a roaring tempest, now a still small voice,—is a truth that remains whatever havoc may be wrought amid the mere figurativeness by which that truth is symbolised.

Then the cloud went behind the Israelites and separated between the camp of the chosen people and the camp of the Egyptians. That is occurring every day. Our circumstances have different readings from different points of view. It is possible for a life to be so lived that the enemy shall be afraid of it. The enemy shall say, "I do not understand this people; there is a mystery about them, say what you please, criticise them night and day with all possible sharpness and severity; there is a magic ring around them; there are circumstances attendant upon them which are the more perplexing in that they sometimes seem to be disasters: now we say, "Everything is against them," and presently the very things we thought to be against them turn out rather to the furtherance of their purposes." This is a mystery; and thus the Divine Providence turns a different view upon the Church and the world, the son and the alien, the family and the rebel-camp. So long, therefore, as these central truths can be attested and positively verified, why should we fritter away a splendid occasion by a petty criticism of mere figure, and robe, and parabolic symbol and representation? Thus, take it from the literal side, take it from the imaginative and parabolical, my faith has no difficulty whatever with the miracles, except when they are small. It rises to their majesty. The greater they arc the more will every �icodemus be compelled even at night time to steal out and say to the Worker, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Mark how �icodemus fixed upon the quality of the miracles—the miracles that separated themselves from the magician"s wonders of heathen or cultivated lands.

SIMEO�, "Verse 21-22DISCOURSE: 81

THE PILLAR, A�D THE CLOUD

Exodus 13:21-22. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

I� reading the Holy Scriptures, we cannot but be struck with the suitableness and seasonableness of the divine interpositions. It might be thought indeed that the Israelites at their departure out of Egypt, amounting to six hundred thousand fighting men, without one single invalid amongst them, would be irresistible: but if we consider, that they were without discipline, without arms, without stores either of clothing or provision, and without any knowledge of the way through “a great and terrible wilderness,” and without any possibility of obtaining even so much as bread or water for their sustenance, we shall see, that they needed only to be left to themselves, and they must all quickly perish in the wilderness. But in the hour of need, God came down in a pillar of a cloud by day and of fire by night to guide them in their way, and never left them till they arrived at the promised land. This mercy, and the continuance of it, are the two points to which at present we would call your attention.

I. The mercy vouchsafed to them—

This was,

1. Most signal—

[�ever was there any thing like it from the foundation of the world. God had revealed himself to several in dreams and visions, and under the appearances of men and angels: but never in a visible stationary form, like that before us. By this cloud he guided them in the way. Without such a direction they could not have found their way through that trackless desert: but by it they proceeded without fear of erring: and all their motions were regulated by it, whether by day or night [�ote: �umbers 9:15-23.].

By this cloud also they were protected. Though this use of the cloud is not noticed in the text, it is in other passages [�ote: �umbers 10:34; �umbers 14:14 and especially Psalms 105:39.]. In that hot sandy desert, it would have been impossible for them to prosecute their journey under the rays of the meridian sun: indeed even without journeying, they could scarcely have endured the intense heat to which they would have been exposed. God therefore graciously protected them by the refreshing shadow of that cloud. And to this the prophet evidently alludes, when describing the superior privileges of the Christian Church [�ote: Isaiah 4:5-6.] ]

2. Most significant—

[This cloud was, in the first place, a symbol of God’s presence. After the Israelites had offended God in worshipping the molten calf, God threatened to leave them, and to commit the care of them to an angel: and on that occasion the cloud removed from the camp, in token that he was about to depart from them [�ote: Exodus 33:2-3; Exodus 33:7; Exodus 33:9.]. And afterwards, when, in the same spirit of rebellion, they were going up against the Canaanites without the pillar and the cloud, Moses said to them, “Go not up, for the Lord is not among you [�ote: �umbers 14:42.].”

This cloud was also a seal of his covenant. Though the covenant, afterwards made on Horeb, was not yet formally declared, yet it was considered as existing, not only because God had actually now taken the Israelites under his protection, but because he had, four hundred years before, engaged to Abraham, that his posterity should be parties in the covenant already made with him. It is true, that circumcision was the rite, by which all the descendants of Abraham were to be initiated into the bond of that covenant; but still this was a (temporary) seal of that relationship, which now existed between God and them: and therefore the Apostle compares it with baptism, by which we are admitted into the Christian covenant; and declares that they were “baptized unto Moses in that cloud,” as we are “baptized by water unto Christ [�ote: If we suppose that the cloud occasionally distilled, as it were, a dew upon them, it would be a striking illustration of the sprinkling of water in the rite of baptism. But on this we lay no stress.].”

It was, moreover, an emblem of yet richer mercies. We cannot suppose that, under that typical dispensation, so important a circumstance as this was destitute of any spiritual meaning. Indeed it is manifest from a fore-cited passage [�ote: Isaiah 4:5-6.], that it was expressly designed to typify the guidance and protection which the Church of Christ should enjoy even to the remotest ages, through the influences of the Holy Spirit.]

We cannot fail of observing, that Moses, in recording this mercy, lays great stress on,

II. The continuance of it—

The cloud abode with them during the whole time of their sojourning in the wilderness. What a glorious view does this give us of our God! and how are we constrained to admire,

1. His inexhaustible patience—

[Truly the Israelites were “a rebellious and stiff-necked people.” �or could either mercies or judgments ever produce on them any thing more than a mere transient effect. Every fresh trial called forth the same murmuring discontented spirit. On some occasions they seemed almost to have exhausted the patience of God himself.

But God is slow to anger, though provoked every day: and if they had been less deserving of his wrath, we should never have known (unless perhaps by our own experience) how far the patience of God could extend. If it had not been ascertained by such an undeniable fact, we could not have conceived it possible for God himself to have “borne their manners in the wilderness during the long space of forty years [�ote: See this expatiated upon in a most feeling manner, �ehemiah 9:16-19.].”]

2. His unbounded kindness—

[In reading this history, one is astonished to find, that God attended to that people, as if there had been no other creatures in the universe. He was incessantly occupied (if we may so speak) about their matters. He carried them through the wilderness, as a man would carry his infant son [�ote: Deuteronomy 1:31.]. His conduct towards them is beautifully compared with that of the eagle, teaching its young to fly, and darting under them, when filling, to bear them up again to their nest on her expanded wings [�ote: Deuteronomy 32:11-12.]. But it is thus that God yet watches over his redeemed people [�ote: Isaiah 46:3-4; Isaiah 27:4.]. “Lo, I am with you alway,” says he, “even to the end of the world [�ote: Matthew 28:20.].”]

3. His inviolable fidelity—

[It was from a regard to the promise which he had made to Abraham, and from a concern for his own honour, that God would not cast them off. He did indeed punish them oftentimes: but yet he continued to the last to acknowledge them as his people: “Thou wast a God that forgavest them,” says the Psalmist, “though thou tookest vengeance of their inventions [�ote: Psalms 99:8.].” What a striking proof does this give us, that “God hateth putting away,” and that “he will not cast off his people, because it hath pleased him to make us his people.” “Faithful is He that hath called us, who also will do it,” that is, will “finish in us the work he has begun,” and “perfect that which concerneth us.”]

We may learn from hence,

1. What reason we have for gratitude—

[Let any one who has been brought out of spiritual bondage, and led forward towards the heavenly Canaan, examine attentively his own experience: let him see by what particular means he has been brought to enjoy the guidance and protection of God, and to advance in safety through this dreary wilderness; and he shall see as plain marks of a superintending and all-directing Providence, as are to be found in the history before us: yea, he may see too as wonderful exhibitions of God’s patience, kindness, and faithfulness. Let every such person then adore and magnify his God. We all feel how suitable such a frame of mind was for the cloud-directed Israelites: let us all seek to feel and manifest it in our own case.]

2. What grounds we have for faith—

[Has Jesus Christ come into the world to lessen the privileges of his people? Has he not rather extended and enlarged them? In the external manifestations of God’s presence we are inferior to the Jews; but we have, what more than counterbalances that loss, the internal and spiritual communications of his grace. Yes, our God will, by his Spirit, “guide us into all truth,” and lead us in the way wherein we should go. By the same Spirit also will he protect us from the burning heat of persecution and temptation, and from the assaults of all our spiritual enemies. Of this we may be assured: for he has said, that “he will keep his sheep, and give unto them eternal life; and that none shall ever pluck them out of his hands.”]

LA�GE, "Exodus 13:21. And Jehovah went before them. According to Keil this first took place at Etham; but it is to be observed that the decisive movement began at Succoth. Keil says indeed that in verse17 it reads that Elohim [God] led them, not till here that Jehovah went before them. But Jehovah and Elohim are not two different Gods. Jehovah, as Elohim, knew the Philistines well, and knew that Israel must avoid a contest with them. God, as Jehovah, was the miracle-working leader of His people.—By day in a pillar of cloud.—“This sign of the divine presence and guidance has a natural analogue in the caravan fire, viz. small iron vessels or stoves containing a wood fire, which, fastened on the tops of long poles, are carried as way-marks before caravans, and according to Curtius (de gestis Alex. mag. Exodus 5:2; Exodus 5:7), in trackless regions, are also carried before armies on the march, the smoke indicating to the soldiers the direction by day, the flame, by night. Comp. Harmar, Observations II, p278, Pococke, Description of the East, II, p33. Still more analogous is the custom (mentioned by Curtius III:3, 9) of the ancient Persians, who carried before the marching army on silver altars a fire quem ipsi sacrum et æternum vocant. Yet one must not identify the cloudy and fiery pillar of the Israelitish exodus with such caravan or army fires, and regard it as only a mythical conception or embellishment of this natural fact” (Keil). He opposes Köster’s view, that the cloud was produced by an ordinary caravan fire, and became a symbol of the divine presence, thus setting aside also Knobel’s theory (Comm, p134) of a legend which was derived from this usage. Here too Keil is concerned about supernaturalism in the abstract, and about something purely outward, so that we do not need here to move in the sphere of faith, of vision, of symbol, and of mystery. The internal world is left out of consideration, while the inspired letter has to serve as evidence for the miraculous appearance. According to him the phenomenon was a cloud which inclosed a fire, and which, when the Israelites were on the march, assumed the form of motion [“a dark pillar of smoke rising towards heaven,” Keil], but, when the tabernacle rested, “perhaps more the form of a round ball of cloud.” It was the same fire, he says further, in which the Lord revealed Himself to Moses out of the bush ( Exodus 3:2), and afterwards descended upon Sinai amidst thunder and lightning. He calls it the symbol of the divine fiery jealousy. Even the Prophets and Psalm are made to share in this literalness ( Isaiah 4:5 sq.; Isaiah 49:10; Psalm 91:5 sq.; Psalm 121:6). A sort of solution is cited from Sartorius in his Meditations, to the effect that God, by special action on the earthly element, formed out of its sphere and atmosphere a body, which He then assumed and permeated, in order in it to reveal His real presence. But is not that Indian mythology as much as is the modern theological doctrine of the κένωσιζ? We leave the mystery in its uniqueness

suspended between this world and the other, only observing that the problem will have to be solved, how, in later times, the smoke of the offering which rose up from the tabernacle was related to the pillar of cloud. Likewise the question arises: What was the relation between the light of the perpetual lamp, or the late expiring and early kindling fire of the burnt-offering, and the pillar of fire? Vid. Exodus 29:39; �umbers 28:4. The burnt-offering derives its name from the notion of rising; comp. especially Judges 13:20. The ark, as the central object in the tabernacle, which generally preceded the host, retired in decisive moments behind the host, according to Joshua 4:11; so the pillar of cloud here, Exodus 14:19. Rationalism finds nothing but a popular legend in the religious and symbolic contemplation of the guidance of the living God; literalism seeks to paint the letters with fantastic, golden arabesques. Assumption (ascension) of a cloud in the form of a ball whose interior consists of fire!

PULPIT, "THE PILLAR OF THE CLOUD A�D OF FIRE. Having stated, in Exodus 13:17, that "God led the Israelites," and determined their route for them, the writer here proceeds to explain how this leading was accomplished. With extreme simplicity and directness he states, that the conduct was effected by means of an appearance, which in the daytime was like a column or pillar of smoke ascending from earth to heaven, and in the night was like a pillar of fire. He considers the presence of God to have been in the pillar, which moved in front of the host, and showed them the way that they were to go. When it halted, they halted when it advanced, they advanced. Their journeys being made as much in the night-time as in the day, on account of the intense heat, the pillar took in the night the appearance of a column of fire, so as to be equally visible as by day. All attempts to give a rational explanation of the phenomenon are misplaced, since the writer, from whom alone we derive our information on the subject, clearly regarded it as miraculous; and both here and elsewhere (Exodus 14:19, Exodus 14:20, Exodus 14:24; Exodus 33:9; �umbers 12:5; �umbers 14:11) speaks of it as a form under which God was pleased to show himself. There is little doubt that fire and smoke signals were already used by commanders of armies for much the same purpose as that which God now accomplished in this way. The Egyptian documents of the period contain indications of the usage; and it is found among the Arabians, the Greeks, and the Persians. (See especially Q. Curt. Vit. Alex. 5.2; "Perticam, quae undique conspici posset, supra praetorium statuit, ex qua signum eminebat pariter omnibus conspicuum: observabatur ignis noctu, fiunus interdin.") The miracle was thus, in a certain sense, founded upon an existing custom, with the difference that God here gave the signals miraculously, which were wont to be given in a natural way by the human leaders of armies. He thus constituted himself the general of the host.

Exodus 13:21

The Lord went before them. From Succoth at any rate; perhaps even on the journey from Rameses to Succoth. In a pillar of cloud. The pillar was seen—the presence of Jehovah, though unseen, was believed to be in it, and to move it. To go by day and night. Or, "so that they might march both by day and by night." �ight marches are

generally preferred by Orientals on account of the great heat of the days. The night-marches of the Israelites are again mentioned in �umbers 9:21.

22 �either the pillar of cloud by day nor the pillar of fire by night left its place in front of the people.

CLARKE, "He took not away the pillar of the cloud - Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Jos_3:10-11, etc. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth.

It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself?

1. Extraordinary manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were dug, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to

be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord’s Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from Him.

2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness.

3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, “tempers even the blast to the shorn lamb.” Trust in him therefore with all thy heart, and never lean to thy own understanding.

4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God’s Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God’s goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative

saying of a Jewish rabbin is worthy of regard: “God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:” i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul’s blessedness extinguished in everlasting darkness.

GILL, "He took not away the pillar of the cloud by day,.... It always appeared in the daytime, and was a guide and shelter:

nor the pillar of fire by night, from before the people; this continued till they came through the wilderness to the borders of the land of Canaan, when they needed it no longer, and then it left them; for when they passed over Jordan the ark went before them, Jos_3:6.

HE�RY, " These were constant standing miracles (Exo_13:22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh_9:19; Psa_78:14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, 1Co_10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type f Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev_10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Psa_121:4; Isa_27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa_4:5, Isa_4:6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Psa_17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?

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BE�SO�, "Exodus 13:22. He took not away the pillar of the cloud — �o, not when they seemed to have less occasion for it: it never left them until it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. There was

something spiritual in this pillar of cloud and fire. 1st, The children of Israel were baptized unto Moses in this cloud, 1 Corinthians 10:2. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God’s protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2d, And it signifies the special conduct and protection which the church of Christ is under in this world.

ELLICOTT, "(22) He took not away.—Comp. Exodus 40:38; �umbers 9:16; �umbers 10:34. The cloud probably disappeared at Abel-shittim (�umbers 33:49).

EXPOSITOR'S DICTIO�ARY, "Exodus 13:22

Such was to be our Church, a church not made with hands, catholic, universal, all whose stones should be living stones, its officials the cherubim of Love and Knowledge, its worship wiser and purer action than has before been known to men. To such a Church men do indeed constitute the state, and men indeed we hope form the American Church and State, men so truly human that they could not live while those made in their own likeness were bound down to the condition of brutes. Should such hopes be baffled, should such a Church fall in the building, should such a state find no realization except to the eye of the poet, God would still be in the world, and surely guide each bird, that can be patient, on the wing to its home at last. But expectations so noble, which find so broad a basis in the past, which link it so harmoniously with the future, cannot lightly be abandoned. The same Power leads by a pillar of cloud as by a pillar of fire—the Power that deemed even Moses worthy only of a distant view of the Promised Land.

—Margaret Fuller.

Did you ever think of the spiritual meaning of the pillar of cloud by day and the pillar of fire by night, as connected with our knowledge and our ignorance, our light and our darkness, our gladness and our sorrow? The everyday use of this Divine alternation to the wandering children of Israel is plain enough. Darkness is best seen against light, and light against darkness; and its use, in a deeper sense of keeping forever before them the immediate presence of God in the midst of them, is not less plain; but I sometimes think, that we who also are still in the wilderness, and coming up from our Egypt and its flesh-pots, and on our way, let us hope, through God"s grace, to the celestial Canaan, may draw from these old-world signs and wonders that, in the midday of knowledge, with daylight all about us, there Isaiah , if one could but look for it, that perpetual pillar of cloud—that sacred darkness which haunts all human knowledge, often the most at its highest noon; that "look that threatens the profane"; that something, and above all that sense of some one, that Holy One, who inhabits eternity and its praises, who makes darkness His secret place, His pavilion round about, darkness and thick clouds of the sky.

And again, that in the deepest, thickest night of doubt, of fear, of sorrow, of despair;

that then, and all the most then—if we will look in the right airt, and with the seeing eye and the understanding heart—there may be seen that pillar of fire, of light and of heat, to guide and quicken and cheer; knowledge and love, that everlasting love which we know to be the Lord"s.

—Dr. John Brown in Horæ Subsecivæ.

Compare also the last paragraph of Huxley"s essay on "Administrative �ihilism" with its account of true education, which, among other benefits, "promotes morality and refinement, by teaching men to discipline themselves, and by leading them to see that the highest, as it is the only permanent, content is to be attained, not by grovelling in the rank and steaming valleys of sense, but by continual striving towards those high peaks, where, resting in eternal calm, reason discerns the undefined but bright ideal of the highest Good—"a cloud by day, a pillar of fire by night".

PULPIT, "He took not away. The last distinct mention of the cloud is in �umbers 16:42, after the destruction of Korah, Dathan, and Abiram. There is perhaps a later allusion to it in �umbers 20:6. In �ehemiah it is said that "the pillar of the cloud departed not from them," so long as they were in the wilderness (�ehemiah 9:19); and the same is implied, though not formally stated, in �umbers 9:15-23. There is no mention of the pillar of the cloud as still with the Israelites in the Book of Joshua. Probably it was last seen on the journey from Beth-jesimoth to Abel-Shittim in the rich Jordan valley (�umbers 33:49).