Exodus 13

ning the Passover. ( b. c. 1491.) 43 And the Lord said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: 44 But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 45 A foreigner and an hired servant shall not eat thereof. 46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. 47 All the congregation of Israel shall keep it. 48 And when a stranger shall sojourn with thee, and will keep the passover to the Lord , let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. 49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel; as the Lord commanded Moses and Aaron, so did they. 51 And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies. Some further precepts are here given concerning the passover, as it should be observed in times to come. I. All the congregation of Israel must keep it, v. 47 . All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, v. 43 , 45 , 48 . None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col. ii. 11 . 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, v. 44 . If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated ( v. 48 ) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised, too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, v. 49 . This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa. lvi. 6, 7 . II. In one house shall it be eaten ( v. 46 ), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad. The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised ( v. 50, 51 ); for he will certainly be the author of salvation to those that obey him.

="Exod.13" In this chapter we have, I. The commands God gave to Israel, 1. To sanctify all their firstborn to him, ver. 1, 2 . 2. To be sure to remember their deliverance out of Egypt ( v. 3, 4 ), and, in remembrance of it, to keep the feast of unleavened bread, ver. 5-7 . 3. To transmit the knowledge of it with all possible care to their children, ver. 8-10 . 4. To set apart unto God the firstlings of their cattle, ( ver. 11-13 ), and to explain that also to their children, ver. 14-16 . II. The care God took of Israel, when he had brought them out of Egypt. 1. Choosing their way for them, ver. 17, 18 . 2. Guiding them in the way, ver. 20-22 . And III. Their care of Joseph's bones, ver. 19 .

the Firstborn. ( b. c. 1491.) 11 And it shall be when the Lord shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 12 That thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord 's. 13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem. 14 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: 15 And it came to pass, when Pharaoh would hardly let us go, that the Lord slew 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 that openeth the matrix, being males; but all the firstborn of my children I redeem. 16 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. 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, Exod. xxii. 30 ; Num. xviii. 17, 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, v. 11 , 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. xviii. 16 ) at five shekels. 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? II. 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 ( v. 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 ( v. 3 , 14 , 16 ), with a strong hand ( v. 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 ( Zech. iv. 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, v. 14 , 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. The Pillar of Fire an

d Fire. ( b. c. 1491.) 17 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: 18 But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. 19 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. 20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. 21 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: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Here is, I. The choice God made of their way, v. 17, 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. x. 23 . He may devise his way, and design it; but, after all, it is God that directs his steps, Prov. xvi. 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, v. 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, Deut. viii. 2 . God had given it to Moses for a sign ( ch. iii. 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 ( Deut. xxxii. 10 ), He led them about, some hundreds of miles about, and yet ( Ps. cvii. 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, v. 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, 1 Cor. x. 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 ( Deut. xxxii. 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, v. 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 ( v. 19 ), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan ( Acts vii. 16 ), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the ( Gen. l. 25, 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 ( ch. vii. 1 ); but you shall die like men. II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, v. 21, 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 ( v. 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, 1 Cor. x. 9 . Now their King passed before them, even the Lord on the head of them, Mic. ii. 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 believed God'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. III. These were constant standing miracles ( v. 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. ix. 19 ; Ps. lxxviii. 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, 1 Cor. x. 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 of Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him ( Rev. x. 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, Ps. cxxi. 4 ; Isa. xxvii. 3 . There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa. iv. 5, 6 . Nay, every Israelite indeed is hidden under the shadow of God's wings ( Ps. xvii. 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?

Frequently asked questions

What is Exodus 13 about?

Exodus 13 is the 13th chapter of the book of Exodus, in the Old Testament — a book of narrative. It has 22 verses (about 698 words, a 3-minute read). Figures named in this chapter include Moses and Joseph. It mentions Etham, Red Sea and Succoth (Egypt). Its themes touch on Frontlets, Firstborn and Memorial. Scripture links it to 12 notable parallel passages elsewhere in the Bible.

How many verses are in Exodus 13?

Exodus 13 contains 22 verses in the King James Version.

Is Exodus in the Old or New Testament?

Exodus is in the Old Testament of the Bible.