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Exodus Chapter
Thirteen
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 13
This chapter begins with
an order to sanctify or set apart the firstborn of man and beast to the Lord
Exodus 13:1 and the
people of Israel are charged to keep the feast of unleavened bread in its
season
from year to year
when they came into the land of Canaan
the reason
of which they were to acquaint their children with
Exodus 13:3 and
they are also directed
when come into the land of Canaan
to set apart every
firstling of a beast unto the Lord
and particularly the firstling of an ass
was to be redeemed with a lamb
or its neck to be broke
and all the firstborn
of men were to be redeemed also
Exodus 13:11
and
when their children inquired the reason of it
they were to be told it was on
account of the Lord's slaying the firstborn of men and beast among the
Egyptians
when Pharaoh would not let Israel go
and of saving the firstborn of
his people
Exodus 13:14
and
it is observed
that when the children of Israel went out of Egypt
they were
not led by the nearest way
the way of the land of the Philistines
but a round
about way
the way of the wilderness of the Red sea
when they took the bones
of Joseph with them
as he had adjured them to do
Exodus 13:17
and
the chapter is concluded with an account of their journeying from Succoth to
Etham
the Lord going before them in a pillar of cloud by day
and in a pillar
of fire by night
Exodus 13:20.
Exodus 13:1 Then the Lord spoke to
Moses
saying
YLT 1And Jehovah speaketh unto Moses
saying
And the Lord
spake unto Moses
.... When he and the Israelites were at Succoth:
saying; as follows.
Exodus 13:2 2 “Consecrate to Me all the
firstborn
whatever opens the womb among the children of Israel
both of
man and beast; it is Mine.”
YLT 2`Sanctify to Me every first-born
opening any
womb among the sons of Israel
among man and among beast; it [is] Mine.'
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 Exodus 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 sayF21Misn. Becorot
c. 8.
sect. 4
5. & Bartenora in ib.
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 sayF23lbid.
c. 2. sect. 1.
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.
Exodus 13:3 3 And Moses said to the
people: “Remember this day in which you went out of Egypt
out of the house of
bondage; for by strength of hand the Lord brought you out of this place.
No leavened bread shall be eaten.
YLT 3And Moses saith unto the people
`Remember
this day [in] which ye have gone out from Egypt
from the house of servants
for by strength of hand hath Jehovah brought you out from this
and any thing
fermented is not eaten;
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"F24מבית עבדים
"e domo servorum"
Pagninus
Montanus
Tigurine version
Junius &
Tremellius
Piscator
Vatablus
& Drusius. 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.
Exodus 13:4 4 On this day you are going
out
in the month Abib.
YLT 4To-day ye are going out
in the month of
Abib.
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 Exodus 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 our March
and part of April.
Exodus 13:5 5 And it shall be
when the Lord brings you
into the land of the Canaanites and the Hittites and the Amorites and the
Hivites and the Jebusites
which He swore to your fathers to give you
a land
flowing with milk and honey
that you shall keep this service in this month.
YLT 5`And it hath been
when Jehovah bringeth thee
in unto the land of the Canaanite
and of the Hittite
and of the Amorite
and
of the Hivite
and of the Jebusite
which He hath sworn to thy fathers to give
to thee
a land flowing with milk and honey
that thou hast done this service
in this month.
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 Deuteronomy 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 Exodus 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
Numbers 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.
Exodus 13:6 6 Seven days you shall eat
unleavened bread
and on the seventh day there shall be a feast to the Lord.
YLT 6`Seven days thou dost eat unleavened things
and in the seventh day [is] a feast to Jehovah;
Seven days
shalt thou eat unleavened bread
.... The JewsF25In Siphre apud
Manasseh Ben lsrael. Conciliat. in loc. gather from this place
and from Deuteronomy 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 Exodus 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
Deuteronomy 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 Exodus 12:16.
Exodus 13:7 7 Unleavened bread shall be
eaten seven days. And no leavened bread shall be seen among you
nor shall
leaven be seen among you in all your quarters.
YLT 7unleavened things are eaten the seven days
and any thing fermented is not seen with thee; yea
leaven is not seen with
thee in all thy border.
Unleavened
bread shall be eaten seven days
.... From the evening of the fourteenth day
to the evening of the twenty first
Exodus 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 saysF26History of
the Rites
&c. of the Jews
par. 3. c. 3. sect. 5.
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 Exodus 12:15 and
the above mentioned writer saysF1Ib. sect. 4.
"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".
Exodus 13:8 8 And you shall tell your
son in that day
saying
‘This is done because of what the Lord did for me
when I came up from Egypt.’
YLT 8`And thou hast declared to thy son in that
day
saying
`[It is] because of what Jehovah did to me
in my going out from
Egypt
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 MaimonidesF2Hilchot Chametz Umetzah
c. 7. sect. 2
3.
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 Exodus 12:26
Exodus 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.
Exodus 13:9 9 It shall be as a sign to
you on your hand and as a memorial between your eyes
that the Lord’s law may be
in your mouth; for with a strong hand the Lord has brought you out of
Egypt.
YLT 9and it hath been to thee for a sign on thy hand
and for a memorial between thine eyes
so that the law of Jehovah is in thy
mouth
for by a strong hand hath Jehovah brought thee out from Egypt;
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 Proverbs 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 Matthew 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 Exodus 13:3.
Exodus 13:10 10 You shall therefore keep
this ordinance in its season from year to year.
YLT 10and thou hast kept this statute at its
appointed season from days to days.
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"F3מימים ימימה "a diebus in
dies"
V. L. Montanus
Munster
Vatablus
Drusius. ; 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.
Exodus 13:11 11 “And
it shall be
when the Lord
brings you into the land of the Canaanites
as He swore to you and your
fathers
and gives it to you
YLT 11`And it hath been
when Jehovah bringeth thee
in unto the land of the Canaanite
as He hath sworn to thee and to thy fathers
and hath given it to thee
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.
Exodus 13:12 12 that you shall set apart
to the Lord
all that open the womb
that is
every firstborn that comes from an animal
which you have; the males shall be the Lord’s.
YLT 12that thou hast caused every one opening a
womb to pass over to Jehovah
and every firstling -- the increase of beasts
which thou hast: the males [are] Jehovah's.
That thou shalt
set apart unto the Lord all that openeth the matrix
.... Or
"the womb"
as in Exodus 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 wordF4והעברת "et transire facies"
Pagninus
Montanus
Fagius
Vatablus
Drusius
Cartwright; so Ainsworth. 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"F5וכל פטר "etiam quicunque vel quicquid aperuerit"
Junius & Tremellius
Piscator
Ainsworth.
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
Numbers 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.
Exodus 13:13 13 But every firstborn of a
donkey you shall redeem with a lamb; and if you will not redeem it
then
you shall break its neck. And all the firstborn of man among your sons you
shall redeem.
YLT 13`And every firstling of an ass thou dost
ransom with a lamb
and if thou dost not ransom [it]
then thou hast beheaded
it: and every first-born of man among thy sons thou dost ransom.
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 canonF6Misn.
Becorot
sect. 1. sect. 5.
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 Numbers 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 MisnahF7lbid. sect. 7. Maimon & Bartenora in ib.
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
Numbers 18:16 and
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.
Exodus 13:14 14 So it shall be
when your
son asks you in time to come
saying
‘What is this?’ that you shall say
to him
‘By strength of hand the Lord brought us out of Egypt
out of the house of bondage.
YLT 14`And it hath been
when thy son asketh thee
hereafter
saying
What [is] this? that thou hast said unto him
By strength of
hand hath Jehovah brought us out from Egypt
from a house of servants;
And it shall be
when thy son asketh thee in time to come
.... Or "on the
morrow"F8מחר "eras"
Pagninus
Montanus
Tiguriue version.
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 Exodus 13:3.
Exodus 13:15 15 And it came to pass
when
Pharaoh was stubborn about letting us go
that the Lord killed all the
firstborn in the land of Egypt
both the firstborn of man and the firstborn of
beast. Therefore I sacrifice to the Lord all males that open the
womb
but all the firstborn of my sons I redeem.’
YLT 15yea
it cometh to pass
when Pharaoh hath
been pained to send us away
that Jehovah doth slay every first-born in the
land of Egypt
from the first-born of man even unto the first-born of beast;
therefore I am sacrificing to Jehovah all opening a womb who [are] males
and
every first-born of my sons I ransom;
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 ModenaF9History
of the Jews
par. 4. c. 9. sect. 2.
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
Numbers 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
Luke 2:27.
Exodus 13:16 16 It shall be as a sign on
your hand and as frontlets between your eyes
for by strength of hand the Lord brought us out
of Egypt.”
YLT 16and it hath been for a token on thy hand
and
for frontlets between thine eyes
for by strength of hand hath Jehovah brought
us out of Egypt.'
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 MaimonidesF11Hilchot
Chametz Umetzah
c. 7. sect. 6. 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.'
Exodus 13:17 17 Then it came to pass
when
Pharaoh had let the people go
that God did not lead them by way of the
land of the Philistines
although that was near; for God said
“Lest
perhaps the people change their minds when they see war
and return to Egypt.”
YLT 17And it cometh to pass in Pharaoh's sending
the people away
that God hath not led them the way of the land of the
Philistines
for it [is] near; for God said
`Lest the people repent in their
seeing war
and have turned back towards Egypt;'
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 saysF12De Vita
Mosis
l. 1. p. 627. 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.
Exodus 13:18 18 So God led the people
around by way of the wilderness of the Red Sea. And the children of
Israel went up in orderly ranks out of the land of Egypt.
YLT 18and God turneth round the people the way of
the wilderness of the Red Sea
and by fifties have the sons of Israel gone up
from the land of Egypt.
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"F13חמשים
"accincti"
Fagninus
Vatablus
Cartwright; so Onkelos
Aben Ezra.
about the loins under the fifth rib; not with armour
as someF14Kimchi
& Pen Melech. 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"F15"Quintati"
Montanus: "quini"
Piscater
Rivet.
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 otherF16See the Bishop
of Clogher's Chronology of the Hebrew Bible
p. 272. .
Exodus 13:19 19 And Moses took the bones
of Joseph with him
for he had placed the children of Israel under solemn oath
saying
“God will surely visit you
and you shall carry up my bones from here
with you.”[a]
YLT 19And Moses taketh the bones of Joseph with
him
for he certainly caused the sons of Israel to swear
saying
`God doth
certainly inspect you
and ye have brought up my bones from this with you.'
And 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 Genesis 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 timeF17T. Bab.
Sotah
fol. 13. 1. ; 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 Acts 7:15
for he had
straitly sworn the children of Israel; his brethren; or
"in swearing had caused them to swear"F18השבע השביע "adjurando
adjuraverat"
Pagninus
Montanus
Drusius.
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 Genesis 50:25.
Exodus 13:20 20 So they took their journey
from Succoth and camped in Etham at the edge of the wilderness.
YLT 20And they journey from Succoth
and encamp in
Etham at the extremity of the wilderness
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
Numbers 33:8. Etham
is said to be eight miles from SuccothF19Bunting's Travels
p. 81. .
JosephusF20Antiqu. l. 2. c. 15. sect. 1. 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 manyF21See
the Universal History
vol. 3. p. 387. to be the same with Troglodytis
by the
Red sea; and Etham is supposed to be the Buto of HerodotusF23Enterpe
sive
l. 2. c. 59
63
83
155.
where were the temple of Apollo and Diana
and the oracle of Latona.
Exodus 13:21 21 And
the Lord
went before them by day in a pillar of cloud to lead the way
and by night in a
pillar of fire to give them light
so as to go by day and night.
YLT 21and Jehovah is going before them by day in a
pillar of a cloud
to lead them in the way
and by night in a pillar of fire
to give light to them
to go by day and by night;
And the Lord
went before them
.... Who is called the Angel of the Lord
Exodus 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 1 Corinthians 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 Isaiah 4:5 this
cloud was an emblem of Christ
who has sometimes appeared clothed with a cloud
Revelation 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
Song of Solomon 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
Exodus 14:19
see
also Numbers 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
historianF24Curtius
l. 5. c. 2. : nor can
this account of Moses
seem incredible to the Heathens themselves
as Clemens of Alexandria observesF25Strom.
l. 1. p. 348.
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 geographerF26Climat.
3. par. 8. 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.
Exodus 13:22 22 He did not take away the
pillar of cloud by day or the pillar of fire by night from before the
people.
YLT 22He removeth not the pillar of the cloud by
day
and the pillar of the fire by night
[from] before the people.
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
Joshua 3:6.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)