Basics For Believers

By William J. McRae [1]

An Exposition of Exodus 13

Introduction

Having officially been given their release, the children of Israel began their epoch-making journey to Canaan. The pilgrimage began at the city of Rameses in the land of Goshen (12:37). Among them were 600,000 men over twenty years of age (12:37). Assuming they constituted approximately one-fourth the population, the total number of Israelites involved in the Exodus surpassed 2,000,000 people.

With the Israelites was a “mixed multitude” (12:38). These included other Semites who had settled in the Delta area of Egypt and many native Egyptians who had been impressed with the power of Yahwah and perhaps even had accepted the faith of the Israelites. As they left, the Israelites carried with them jewels and raiment gladly given them by the Egyptians (Ex. 12:35–36; Gen. 15:14) As well, they had their flocks, herds, and a great number of cattle (12:38).

The first stop was at Succoth. This leg of the journey must have been a joyous and thrilling experience. Now, at Succoth, there were three institutions for the newly redeemed which are exceedingly instructive for new believers of our age. The first instructs us as to the Lord’s claim on the Redeemed.

The Sanctification of the Firstborn (13:1-2, 11-16)

Then the Lord spoke to Moses, saying, “Sanctify to Me every first-born, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me (Ex. 13:1–2).

Every firstborn of man and beast was to be sanctified to Yahweh. Everyone was to be given up to Him for His service. And what was His right to the firstborn?

The ground of His claim is expressly stated:

For all the first-born are Mine; on the day that I struck down all the first-born in the land of Egypt, I sanctified to Myself all the first-born in Israel, from man to beast. They shall be Mine; I am the Lord (Num. 3:13). 

For every first-born among the sons of Israel is Mine, among the men and among the animals; on the day that I struck down all the first-born in the land of Egypt I sanctified them for Myself (Num. 8:17).

On the day when Yahweh smote all the firstborn of Egypt, He sanctified to Himself all the firstborn of the Israelites, both of man and beast. “Hence the sanctification of the first-born rested not upon the deliverance of the first-born sons from the stroke of the destroyer through the atoning blood of the paschal lamb, but upon the fact that God sanctified them for Himself at that time, and therefore delivered them.” [2] As a result, now they were to be set apart for Him and His service. In what way, is more clearly explained in verses 11–16.

The Details of the Ceremony

Now it shall come about when the Lord brings you to the land of the Canaanite, as He swore to you and to your fathers and gives it to you, that you shall devote to the Lord the first offspring of every womb, and the first offspring of every beast that you own; the males belong to the Lord. But every first offspring of a donkey you shall redeem with a lamb, but if you do not redeem it, then you shall break its neck; and every first-born of man among your sons you shall redeem. And it shall be when your son asks you in time to come, saying, “What is this?” then you shall say to him, “With a powerful hand the Lord brought us out of Egypt, from the house of slavery. And it came about, when Pharaoh was stubborn about letting us go, that the Lord killed every first-born in the land of Egypt, both the first-born of man and the first-born of beast. Therefore, I sacrifice to the Lord the males, the first offspring of every womb, but every first-born of my sons I redeem” (13:11–15).

Three classes are considered. First, the cattle (v. 12) — that is the oxen, sheep and goats — the clean domestic animals. In each case the firstborn male was to belong to the Lord — that is, to be sacrificed to Him (13:15; Num. 18:17). It was to take place on the eighth day (Ex. 22:29) and only if it was without blemish (Deut. 15:21–22).

Second, the donkey, the most common unclean domesticated animal, representing the whole class of unclean animals. The firstborn male was to be redeemed with a male lamb or kid, and if such was not available, it was to be killed.

Third, the firstborn sons of Israel were to be passed over to Yahweh, consecrated or given up to Him as a sacrifice (Lev. 18:21). They were not to do as the heathen and slay their sons, but they were to present them to the Lord as living sacrifices devoting all their powers of body and mind to His service. They were to perform the non-priestly work of the sanctuary. They were the servants of the priests in the holy place.

Even this work was afterwards transferred to the Levites (Num. iii.). At the same time, the obligation was imposed upon the people to redeem their first-born sons from the service which was binding upon them, but was now transferred to the Levites, who were substituted for them; in other words to pay five shekels of silver per head to the priesthood (Num. iii. 47; xviii. 16). In anticipation of this arrangement, which was to be introduced afterwards, the redemption (פָּדָה) of the male first-born is already established here” [v. 15]. [3]

The Purpose of the Ceremony (13:16)

This ceremony was designed “to perpetuate the memory of their recent deliverance and to fix it in the mind of a nation which tended to forget divine blessings so easily.” [4] This is probably the meaning of verse 16 which says:

So it shall serve as a sign on your hand, and as phylacteries on your forehead, for with a powerful hand the Lord brought us out of Egypt (Ex. 13 16).

Some Jews interpreted this literally to mean the wearing of literal pouches “made from the skin of ceremonially clean animals sewed to leather bands by which they were strapped to the forehead between and immediately above the eyes and to the left arm of males who had reached the age of thirteen. Inside the small pouches were strips of parchment on which were written certain passages from the Law (viz. Ex. 13:2–10; Deut. 6:4–9; 11:13–21).” [5]

The practice of wearing these phylacteries was based on this text as well as Deuteronomy 6:8 and 11:18. Like many other practices it became the means of exhibiting a false piety, and in the days of our Lord it was severely criticized (Matt. 23:5). It is “still perpetuated today by orthodox Jews, however, and phylacteries are worn by the pious during the daily morning prayer and by some devout men all day long. [6]

Probably, however, we have here a case of Hebrew symbolism. This ceremony was to be as a “sign” on their hand and as a headband on their forehead. It is a proverbial expression for constant reflection upon the redemptive work of God delivering them from Egypt and for a careful fulfillment of all the implications of that redemption. The Israelites were not only to remember the work of their redemption, but also to serve with their hands, in act and deed, as those who belonged to the Lord.

What a lesson there is here for a new believer.

The Application of the Ceremony

We, whom He has set apart for Himself (1 Pet. 1:2) and redeemed by His Own precious blood (1 Pet. 1:18), no longer belong to ourselves. We belong to Him. He has a claim on our lives.

You are not your own; for you have been bought with a price: therefore glorify God in your body (1 Cor. 6:19–20). 

I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship (Rom. 12:1).

One of my favorite illustrations of His rightful claim and our rightful response is a familiar story that comes from the days of the Civil War. A minister, opposed to the practice of slavery, happened one day upon a slave sale. Three men were for sale in the market. One was a strong young man. One was a bent-over old man. But the third was a non-descript with a bitter look upon his face. To the amazement of the astonished crowd, the minister purchased one of the three — the third one — the bitter looking man. The newly purchased slave was then released by his new master. “You are now a free man.” He could hardly believe the words. Moments later he ran after the minister, fell down before him and said, “I’m yours, I’m yours. I’ll serve you forever.”

This is the rightful response of a redeemed soul. “I’m yours, I’m yours. I’ll serve you Lord forever.” It is the rightful response, I say, because of His claim upon us.

If the first institution teaches the Lord’s claim on the redeemed, the second instructs us as to the Lord’s requirement of the Redeemed.

The Feast of the Unleavened Bread (13:3-10)

The Details of the Feast

And Moses said to the people, “Remember this day in which you went out from Egypt, from the house of slavery; for by a powerful hand the Lord brought you out from this place. And nothing leaven shall be eaten. On this day in the month of Abib, you are about to go forth. And it shall be when the Lord brings you to the land…which He swore to your fathers to give you, a land flowing with milk and honey, that you shall observe this rite in this month. For seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the Lord.… And you shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came out of Egypt.’ And it shall serve as a sign to you on your hand, and as a reminder on your forehead, that the law of the Lord may be in your mouth; for with a powerful hand the Lord brought you out of Egypt (13:3–9).

The details of this feast were first made known to the children of Israel by Moses on the day of the exodus (12:15–20). Now the most important points are repeated at this first station on their journey — at Succoth:

It was a seven day feast (12:15).

The first day was the 15th of Nisan (Lev. 23:6; Num. 28:17), the day following the Passover. On this first day all leaven was to be put out of their houses (12:15) and a holy convocation or meeting was held. No work was to be done on this day (12:16). It was a day for worship.

The seventh day also was set aside for a holy convocation. No work was to be done.

During the seven day feast no leaven whatsoever was to be eaten or found in their possession.

Any violation brought a cutting off from Israel (12:19) — probably from all the covenant rights and privileges afforded an Israelite.

It was to be a permanent ordinance — perpetuated forever (13:17).

The Purpose of the Feast

Obviously, it also was to be a vivid reminder of the day when Israel was delivered from the Egyptian “house of bondage” (13:3). When they settled in the land and observed the feast, they were to explain it to their sons, saying, “It is because of what the Lord did for me when I came out of Egypt” (13: 8).

According to verse nine, it would be to Israel what a wedding ring on the hand is to a married man — a sign, a sign of their redemption. It would be to Israel what a band worn on the forehead was to others — a reminder, a reminder of their redemption.

But why no leaven? Leaven is a biblical type or symbol of evil. Our Lord Himself says, “Beware of the leaven of the Pharisees and Sadducees. Then they (the disciples) understood that he did not say to beware of the leaven of bread but of the teaching of the Pharisees and Sadducees” (Matt. 16:11–12). Evil works like a leaven. It spreads and corrupts all it touches. This is true of both moral and doctrinal evil. It is like leaven. Understanding this helps us to comprehend the application of this feast to us today. Here is a second lesson for every new believer.

The Application of the Feast

The application of the feast is expressly stated by the apostle Paul when he says:

Clean out the old leaven, that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. Let us therefore celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth (1 Cor. 5:7–8).

Since Christ our Passover, figuratively speaking, has been slain, we ought to be keeping the feast of unleavened bread, figuratively speaking. Of 1 Corinthians 5:7–8, Mr. C. H. MacIntosh writes:

The feast spoken of in this passage is that which, in the life and conduct of the Church, corresponds with the feast of unleavened bread. This lasted “seven days;” and the Church collectively, and the believer individually, are called to walk in practical holiness, during the seven days, or the entire period of their course here below; and this, moreover, as the direct result of being washed in the blood, and having communion with the sufferings of Christ. [7]

MacIntosh also writes:

The Israelite did not put away leaven in order to be saved, but because he was saved; and if he failed to put away leaven it did not raise the question of security through the blood, but simply of fellowship with the assembly.… The cutting off of an Israelite from the Congregation answers precisely to the suspension of a Christian’s fellowship, if he be indulging in that which is contrary to the holiness of the divine presence. God cannot tolerate evil. A single unholy thought will interrupt the soul’s communion; and until the soil contracted by any such thought is got rid of by confession, founded on the advocacy of Christ, the communion cannot possibly be restored (see 1 John 1:5–10). [8]

Here is what the Lord requires of those who He has redeemed. It is that we, by the power of the Spirit, purge out the old leaven of malice and wickedness which characterized our old way of life and be marked by sincerity and truth—purity in motive and action. Our Lord has long since been sacrificed. It is time and more than time that all the leaven be purged out! What a lesson for every believer!

But there is still a third institution which appears at Succoth. This one instructs us as to the Lord’s provision for the Redeemed.

The Pillar of Cloud and Fire (13:20-22)

And they set out from Succoth and camped in Etham on the edge of the wilderness. And the Lord was going before them in a pillar of could by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.

Apparently it was at Succoth that the cloud first appeared.

The Details of the Provision

There was but one pillar, yet it took on the appearance of smoke by day and fire by night. Later it was designated as shekinah (Ex. 16:10; 40:34) — the glory. From the very beginning of their journey the cloud hovered above them.

The Purpose of the Provision

What a source of comfort and assurance it must have been. The presence of the pillar was the symbol of the presence of Yahweh with them. More than that, it was their means of guidance. When it moved, they moved. When it stopped, the people camped (40:36–38).

By means of the cloud, God led them not by the traditional land routes through the territory of the Philistines, but by the way of the wilderness. Arthur Pink suggests five purposes of God in so leading Israel.

In the first place, it was in order that His marvellous power might be signally displayed on their behalf in bringing them safely through the Red Sea. In the second place, it was in order that Pharaoh and his hosts might there be destroyed. In the third place, it was in order that they might receive Jehovah’s laws in the undisturbed solitude of the desert. 

In the fourth place, it was in order that they might be properly organized into a Commonwealth…(Acts 7:53) prior to their entrance into and occupation of the land of Canaan. Finally, it was in order that they might be humbled, tried, and proved (Deut. 8:2, 3), and the sufficiency of their God in every emergency might be fully demonstrated. [9]

For these specific purposes God led them southward into the wilderness. The means was a mysterious cloud. Has such a provision been made for the redeemed of our age? It surely has.

The Application of the Provision

Just as the Lord gave Israel a pillar of cloud and fire for their guidance across the wilderness, so the Lord has given us the Holy Spirit of God to lead us to “the promised land.” “Amazingly full, Divinely perfect, are these Old Testament foreshadowings. At every point the teaching of the New Testament is anticipated.” [10]

1. As the cloud was not given until Israel had been delivered from Egypt, so the Holy Spirit is not given until the sinner has appropriated by faith the death of Jesus Christ. This is the order of the New Testament. First the Lamb, then the cloud. It is to those who have applied the blood, who have appropriated the work of Christ, who have been redeemed that the Holy Spirit is given (Rom. 8:9; Eph. 1:13–14). [11]
2. As the cloud was God’s gracious gift to Israel, so the Holy Spirit is God’s gift to the redeemed of our age (John 14:17; Acts 2:33). We do not pray for Him. We do not tarry for Him. We do not merit Him. We do not labor to receive Him. He is graciously given to each of the redeemed by our loving Father.
3. As the cloud was given to guide Israel through their wilderness journey (Ex. 13:21), so the Holy Spirit of God has been given to believers “to direct their steps along the Narrow Way which leadeth unto life.” “As many as are led (being led) by the Spirit of God, they are the sons of God” (Rom. 8:14). This is common to every believer. Each one who is a child of God is being led by the Spirit of God. More than that, it is the constant experience of every believer. We are being led by the Spirit. What a glorious provision. What a source of comfort to one overcome by anxiety, not sure of the way. We are being led by the Spirit. The way may not always be the shortest or the easiest, but it is always the wisest. He knows. His purposes are always all-wise.

With the hymn writer we can surely say:

All the way my Savior leads me;
What have I to ask beside?
Can I doubt His tender mercy,
Who through life has been my Guide?
Heavenly peace divinest comfort,
Here by faith in Him to dwell!
For I know, whate’er befall me,
Jesus doeth all things well.

All the way my Savior leads me;
Oh, the fullness of His love!
Perfect rest to me is promised
In my Father’s house above.
When my spirit, clothed immortal,
Wings its flight to realms of day,
This my song through endless ages:
Jesus led me all the way! [12]

What a lovely lesson for a new believer. He has made provision for your constant guidance throughout your earthly pilgrimage.

Conclusion

Here are three basics for believers:

1. His Claim upon us—we belong to Him.
2. His Requirement of us—holiness.
3. His Provision for us—guidance by His Spirit.

These are some basics for believers. May God rivet them on our hearts and work them into our lives this very day.

Notes

1. Emmaus alumnus Bill McRae, well-known Bible expositor, author, and educator, presently serves as Chancellor of Ontario Bible College and Seminary. This is the seventh in a series of expositions on the book of Exodus.
2. C. F. Keil and F. Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch, trans. James Martin, reprint ed., 3 vols. (Grand Rapids:: Eerdmans, [= 1864]), 2:33.
3. Keil and Delitzsch, The Pentateuch, 2:36.
4. John J. Davis, Moses and the Gods of Egypt, 2d ed. (Grand Rapids: Baker Book House, 1986), 162.
5. John J. Davis, Moses and the Gods of Egypt, 162.
6. John J. Davis, Moses and the Gods of Egypt, 162.
7. C. H. MacIntosh, Notes on the Book of Exodus (New York: Loizeaux, 1880), 152.
8. C. H. MacIntosh, Notes on the Book of Exodus, 152–153.
9. A. W. Pink, Gleanings in Exodus, reprint ed. (Chicago: Moody Press, 1971), 104.
10. A. W. Pink, Gleanings in Exodus, 104.
11. Cf. A. W. Pink, Gleanings in Exodus, 104–105.
12. Fanny J. Crosby, “All the Way My Saviour Leads Me,” in Hymns of Truth and Praise (Fort Dodge, IA: Gospel Perpetuating Publishers, 1971), Hymn # 476.