Teks -- Exodus 13:10-22 (NET)

13:10 So you must keep this ordinance at its appointed time from year to year. 13:11 When the Lord brings you into the land of the Canaanites, as he swore to you and to your fathers, and gives it to you, 13:12 then you must give over to the Lord the first offspring of every womb. Every firstling of a beast that you have– the males will be the Lord’s. 13:13 Every firstling of a donkey you must redeem with a lamb, and if you do not redeem it, then you must break its neck. Every firstborn of your sons you must redeem. 13:14 In the future, when your son asks you ‘What is this?’ you are to tell him, ‘With a mighty hand the Lord brought us out from Egypt, from the land of slavery. 13:15 When Pharaoh stubbornly refused to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. That is why I am sacrificing to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’ 13:16 It will be for a sign on your hand and for frontlets on your forehead, for with a mighty hand the Lord brought us out of Egypt.”

The Leading of God

13:17 When Pharaoh released the people, God did not lead them by the way to the land of the Philistines, although that was nearby, for God said, “Lest the people change their minds and return to Egypt when they experience war.” 13:18 So God brought the people around by the way of the desert to the Red Sea, and the Israelites went up from the land of Egypt prepared for battle. 13:19 Moses took the bones of Joseph with him, for Joseph had made the Israelites solemnly swear, “God will surely attend to you, and you will carry my bones up from this place with you.” 13:20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 13:21 Now the Lord was going 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, so that they could travel day or night. 13:22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 13:13 - Thou shalt redeem

The price of the redemption was fixed by the law.

Wesley: Exo 13:16 - For frontlets between thine eyes

As conspicuous as any thing fixt to thy forehead, or between thine eyes.

Wesley: Exo 13:18

There were many reasons why God led them through the way of the wilderness of the red sea.

Wesley: Exo 13:18 - 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, 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 lifts 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 broke 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, Deu 32:11, teaching them by degrees to fly.

Wesley: Exo 13:18 - They went up harnessed

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 strength and honour.

Wesley: Exo 13:21 - And the Lord went before them in a pillar

In the two first 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 precious 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, 1Co 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 is 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 sometimes of the year was extreme: And it gave them light by night when they had occasion for it.

Wesley: Exo 13:22 - He took not away the pillar of the cloud,

No not when they seemed to have less occasion for it: it never left them 'till 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. The children of Israel were baptized unto Moses in this cloud, 1Co 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. And it signifies the special conduct and protection which the church of Christ is under in this world.

JFB: Exo 13:12-13 - every firstling, &c.

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).

JFB: Exo 13:17 - God led them not through the way of the land of the Philistines, although that was near, &c.

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 7:21-22); 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.

JFB: Exo 13:18 - God led the people about, through the way of the wilderness of the Red Sea, &c.

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.

JFB: Exo 13:18 - 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.

JFB: Exo 13:19 - Moses took the bones of Joseph with him

In fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Act 7:15-16); 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.

JFB: Exo 13:20 - 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].

JFB: Exo 13:21-22 - 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 99:6-7; Isa 63:8-9).

Clarke: Exo 13:13 - Every firstling of an ass thou shalt redeem with a lamb

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

Clarke: Exo 13:13 - The first-born of man - shalt thou redeem

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.

Clarke: Exo 13:16 - It shall be for a token, etc.

It shall be for a token, etc. - See Clarke’ s note on Exo 13:9.

Clarke: Exo 13:17 - God led them not through the way of the land of the Philistines, etc.

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.

Clarke: Exo 13:18 - But God led the people about

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

Clarke: Exo 13:18 - Went up harnessed

Went up harnessed - חמשים chamushim . It is truly astonishing what a great variety of 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.

Clarke: Exo 13:19 - Moses took the bones of Joseph

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.

Clarke: Exo 13:20 - Encamped in Etham

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.

Clarke: Exo 13:21 - The Lord went before them

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

Clarke: Exo 13:21 - Pillar of a cloud

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.

Clarke: Exo 13:22 - He took not away the pillar of the cloud

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.

Calvin: Exo 13:11 - And it shall be when the Lord shall bring thee

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 Exo 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.

Calvin: Exo 13:17 - And it came to pass when Pharaoh

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.

Calvin: Exo 13:18 - The children of Israel went up harnessed

18.The children of Israel went up harnessed The word חמשים , ¹⁴⁸ 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.

Calvin: Exo 13:19 - And Moses took the bones of Joseph with him

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 Act 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, (Heb 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.

Calvin: Exo 13:21 - And the Lord went before them

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. (Psa 77:15; and Psa 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. Now, 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,”
(Isa 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,” (Psa 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.

Defender: Exo 13:21 - pillar of a cloud

Many naturalistic explanations have been offered to account for this remarkable cloud, but none really fit the description. This glory-cloud called the shekinah was altogether miraculous, giving God's people constant assurance of His presence with them during their long stay in the wilderness (Exo 40:38; Num 9:15-23)."

TSK: Exo 13:10

Exo 12:14, Exo 12:24, Exo 23:15; Lev 23:6; Deu 16:3, Deu 16:4

TSK: Exo 13:11 - as he sware

as he sware : Exo 13:5

TSK: Exo 13:12 - thou shalt // set apart // openeth

thou shalt : Exo 13:2, Exo 22:29, Exo 34:19; Lev 27:26; Num 8:17, Num 18:15; Deu 15:19; Eze 44:30

set apart : Heb. cause to pass over

openeth : Exo 34:19; Num 3:12, Num 18:15

TSK: Exo 13:13 - of an ass // lamb // shalt thou

of an ass : Exo 34:20; Num 18:15-17

lamb : or, kid, Exo 12:3, Exo 12:21

shalt thou : Num 3:46-51, Num 18:15, Num 18:16; Rev 14:4

TSK: Exo 13:14 - thy son // in time to come // By strength

thy son : Exo 12:26; Deu 6:20-24; Jos 4:6, Jos 4:21-24; Psa 145:4

in time to come : Heb. tomorrow, Exo 12:26; Gen 30:33; Deu 6:20; Jos 4:6, Jos 22:24

By strength : Exo 13:3

TSK: Exo 13:15 - the Lord slew // therefore I

the Lord slew : Exo 12:29

therefore I : Exo 13:12

TSK: Exo 13:16 - a token // frontlets // for by

a token : Exo 13:9, Exo 12:13

frontlets : Deu 6:7-9, Deu 11:18; Mat 23:5

for by : Exo 13:9, Exo 13:14; Deu 26:8

TSK: Exo 13:17 - the people repent // return

the people repent : Exo 14:11, Exo 14:12; Num 14:1-4; Deu 20:8; Jdg 7:3; 1Ki 8:47; Luk 14:27-32; Act 15:38

return : Exo 16:2, Exo 16:3; Deu 17:16; Neh 9:17; Act 7:39

TSK: Exo 13:18 - led the // harnessed

led the : Exo 14:2; Num 33:6-8; Deu 32:10; Psa 107:7

harnessed : or, by five in a rank, Exo 12:51

TSK: Exo 13:19 - for he had // God

for he had : Gen 50:24, Gen 50:25; Jos 24:32; Act 7:16

God : Exo 4:31; Gen 48:21; Luk 1:58, Luk 7:16

TSK: Exo 13:20

Num 33:5, Num 33:6

TSK: Exo 13:21

Exo 14:19-24, Exo 40:34-38; Num 9:15-23, Num 10:34, Num 14:14; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 99:7, Psa 105:39; Isa 4:5, Isa 4:6; 1Co 10:1, 1Co 10:2

TSK: Exo 13:22 - He took // pillar of fire

He took : Psa 121:5-8

pillar of fire : Rev 10:1

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 13:10

Heb. From days to days . But days in the Hebrew tongue are oft put for a complete year. Of which see Gen 4:3 Lev 25:29 Amo 4:4 .

Poole: Exo 13:11 - The land of the Canaanites

The land of the Canaanites under which general name all the other nations are contained, as being all the children of Canaan.

Poole: Exo 13:12 - Thou shalt set apart // Cause it to pass // The males shall be the Lord’ s

Thou shalt set apart i. e. separate it from the rest, resign thy right in it to God. Heb

Cause it to pass not through the fire, as that verb is used, Deu 18:10 2Ki 16:3 ; but under the rod, as it is used, and more fully expressed, Lev 27:32 , which was the rite when any thing was separated and consecrated to God.

The males shall be the Lord’ s devoted to him, either to be sacrificed, if it was clean, or to be otherwise destroyed, if it was unclean, as it here follows.

Poole: Exo 13:13 - Thou shalt break his neck

The ass was an unclean creature, and therefore this rule was to be observed in all other unclean creatures, as appears,

1. Because the reason of this law is common to all such.

2. By comparing this place with Num 18:15 .

3. Because the first-born of all beasts were appropriated to God; and because many of them were unclean, and so could not be sacrificed, there was no other way of offering them to God, but by redemption, or a price paid for them. And the single exception of the price of a dog in this case, Deu 23:18 , doth sufficiently intimate that the price of all other unclean creatures was allowed and required. The ass alone is here named for all the rest, because this creature was most common, and most useful, and yet was not to be spared; whence it was easy to infer, that this course was much rather to be observed in other creatures which were of less use.

Thou shalt break his neck or, cut off his neck, or head , as the word is used, Deu 21:4 Isa 66:3 ; because being consecrated. to God, it was not to be applied to any profane or common use.

Poole: Exo 13:14

Which is added to teach parents in all succeeding ages, that it is their duty to instruct their children in the word and works of God, and in the nature and reasons of every particular kind or part of God’ s worship and service. See Deu 15:5 Psa 66:4 Hos 2:14 .

Poole: Exo 13:16 - For frontlets

For frontlets instead of frontlets. The sense is, This practice shall make your deliverance from Egypt as fresh and evident to you, and to your children, as any thing which you see hanged or written upon one another’ s foreheads. See Eze 9:4 . It seems strange to me, that they that understand the sign on the hand , and the memorial between the eyes , Exo 13:9 , metaphorically, should understand the

frontlets between the eyes in this place properly, seeing the phrase is perfectly the same; only here is a more particular allusion to the custom of the Egyptians, which used to wear some devices upon their foreheads, which probably they called totaphoth , which were memorials of their idols, or of something relating to them. And therefore it seems unlikely that he should here prescribe the use of the same things to the Jews; and the more probable meaning of the phrase is only this, that this practice would be as effectual and useful a remembrancer of this mighty and glorious work of God in bringing them out of Egypt, as those contrivances were to the Egyptians of their idols.

Poole: Exo 13:17 - The Philistines // That was near // When they see war

The Philistines a fierce and warlike people, whereof they had sad and late experience, 1Ch 7:21 .

That was near there being this way but a few days’ journey between Egypt and Canaan. Peradventure: God speaks after the manner of men, for nothing was unknown nor uncertain to him. Though the Hebrew particle pen doth not always imply doubting, but ofttimes only signifies lest , as Gen 3:3 38:23 Num 20:18 .

When they see war which they were likely to do, because the war would probably be long and hot, and their bodies were much weakened, and their spirits and courage broken, by a tedious and grievous bondage; and therefore it was fit that before they were called to such sharp conflicts, they should be hardened by the labours of a long and troublesome journey, and their faith should be strengthened by further experience of God’ s power, and faithfulness, and goodness, and by the glorious appearance of God at Mount Sinai, and those commands, promises, and encouragements there given them. But though this which is here mentioned was one, yet it was not the only reason of his counsel, but there were other causes of it; the Egyptians were to be drowned in the sea, the Israelites to be further tried, Deu 8:2 and full measure to be allowed to the iniquity of the Amorites. And they return to Egypt ; as afterwards they attempted to do, Nu 15 , upon a like occasion.

Poole: Exo 13:18

Or, armed , or girt with swords and belts about the fifth rib, as the Hebrew word may imply. But it doth not appear how or whence they should get their arms, nor how the Egyptians would permit so numerous a people to have and to keep arms, especially when they had a long time oppressed and exasperated them, and made them desperate. It is true, some few of them might procure arms, but this word is here used concerning the whole body of them. Others render it by fives , five and five in a rank, that is, by a usual synecdoche, in military order, not doubtfully and fearfully, but confidently and courageously; not confusedly, as men that steal or run away, but in good order, so as one might not hinder another. Which interpretation is strengthened by comparing Jos 1:14 . It may be rendered girt , to wit, about the fifth rib, as the word implies, the place where men used to gird their garments, this being the usual posture for travellers: he implies that they went out resolved upon and prepared for their journey.

Poole: Exo 13:19 - The bones of Joseph

The bones of Joseph and the other patriarchs, as appears from Act 7:16 . The oath was taken only by the parents, but because the matter of it was not personal, and of particular concernment to them, but common to them and their children, therefore it obliged both the parents and their children, as Moses here signifieth.

Poole: Exo 13:21 - The Lord, the Son of God // Went before them // To lead them the way

The Lord, the Son of God whose presence and conduct the Israelites had in the wilderness, as appears from 1Co 10:4,9 ; compare Heb 11:26 ; who is sometimes called the Angel of the Lord , Exo 14:19 , because he was and was to be his Father’ s Angel or Messenger, sent by God unto men to ratify his covenant with them; whence he is called the Angel of the covenant , Mal 3:1 , as he is upon another account called the Angel of his presence , Isa 63:9 .

Went before them not by local motion, but by his gracious and powerful operations for and about them. The pillar was but one, Num 9:15,16 , having two different appearances and uses, of a cloud by day, to defend them from the heat, Psa 105:39 , which in those parts was excessive; and of a fire by night, to illuminate them. It was a cloud erected towards heaven, like a pillar upwards; but downwards flat and broad, spread over the body of the people, and afterwards more eminently over the tabernacle.

To lead them the way which was altogether necessary in those vast and pathless deserts, Num 10:33 Deu 1:33 .

Poole: Exo 13:22

Whilst they continued in the wilderness, and had need of such direction.

Haydock: Exo 13:13 - Price

Price. No other option is given, as the Levites were selected for the ministry. (Haydock) ---

The first offspring of impure animals, were to be redeemed or killed; those of the pure were to be offered in sacrifice, Numbers xviii. 15. (Philo.) Dogs, cats, poultry, &c. were to be slain, Deuteronomy xxiii. 18. (Calmet)

Haydock: Exo 13:14 - To-morrow

To-morrow. At any future period, Matthew vi. 2. (Menochius)

Haydock: Exo 13:15 - Hardened

Hardened. Hebrew, "by himself," or by his own malice. (Worthington)

Haydock: Exo 13:16 - It

It. This ordinance shall cause thee never to forget the goodness of God. (Haydock)

Haydock: Exo 13:17 - Lest

Lest. God maketh use of precautions, to shew the free-will of man. (Worthington) ---

The Philistines had before made a great slaughter of the Ephraimites, 1 Paralipomenon vii. 21. The Chanaanites would also be ready to oppose the Hebrews, if they had attempted to enter by the road of Pelusium, and perhaps the Idumeans and Amalecites also would have met them in front, while the Egyptians attacked their rear. (Calmet) ---

This journey, Philo says, would not have taken up above three days. The battle with Amalec took place only 40 days afterwards, and God protected his people. (Menochius)

Haydock: Exo 13:18 - Armed

Armed, in order of battle. Hebrew chamushim , "by fives," or in five battalions. (Josue i. 14; Judges viii. 11.) (Calmet) ---

Calvin asks where the Hebrews could procure arms, as if to cavil with this translation. But surely they might get them in the same manner as the vessels of gold; and they undoubtedly were not destitute of arms when they encountered the Amalecites, ver. 17. (Haydock)

Haydock: Exo 13:19 - Joseph's

Joseph's. This attention to the dead is commended, Hebrews xi. (Worthington) ---

St. Stephen assures us, that the bones of the other patriarchs were deposited at Sichen; and we may conclude, that they were transported on this occasion by their respective families, Acts vii. 16.

Haydock: Exo 13:20 - Etham

Etham. A city on the banks of the Red Sea, giving its name to one of the gulfs, which the Greeks called after the city of Heropolis. (Pliny, Natural History vi. 29.) The Septuagint translate, "They encamped at Othon, which is near the desert;" and (Numbers xxxii. 6,) the Hebrews marched three days in the desert of Buthan, before they arrived at Mara.

Haydock: Exo 13:22 - Never

Never. From the station of Etham; or, if we follow St. Jerome, from that of Socoth, or even from Ramesses, according to Bonfrere, till the passage of the Jordan, when the ark supplied its want, Josue iii. 11. This cloud assumed different appearances, as the exigencies of the Hebrews required. It was a figure of baptism; (1 Corinthians x. 1) the fire designated Jesus Christ, and the cloud the Holy Ghost. (St. Ambrose, de Sac. 6.) (Calmet)

Gill: Exo 13:10 - Thou shall therefore keep the ordinance in his season // from year to year

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.

Gill: Exo 13:11 - 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

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.

Gill: Exo 13:12 - That thou shalt set apart unto the Lord all that openeth the matrix // and every firstling that cometh from a beast which thou hast // the males shall be the Lord's

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.

Gill: Exo 13:13 - And every firstling of an ass thou shalt redeem with a lamb // and if thou wilt not redeem it, then thou shall break its neck // and all the firstborn of man amongst thy children shall thou redeem

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 18:16 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.

Gill: Exo 13:14 - And it shall be when thy son asketh thee in time to come // saying, what is this // that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage

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.

Gill: Exo 13:15 - 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 men, and the firstborn of beast // therefore I sacrifice to the Lord all that openeth thee matrix, being males // but all the firstborn of my children I redeem

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.

Gill: Exo 13:16 - And it shall be for a token upon thine head, and for frontlets between thine eyes // for by strength of hand the Lord brought us forth 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 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.''

Gill: Exo 13:17 - 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

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.

Gill: Exo 13:18 - 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

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.

Gill: Exo 13:19 - 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

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 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.

Gill: Exo 13:20 - And they took their journey from Succoth // and encamped in Etham

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.

Gill: Exo 13:21 - 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 or night

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.

Gill: Exo 13:22 - He took not away the pillar of the cloud by day // nor the pillar of 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, Jos 3:6.