Chapter 13

1 The firstborn are sanctified to God. 3 The memorial of the passover is commanded. 11 The firstlings of beasts are set apart. 17 The Israelites go out of Egypt, and carry Joseph’s bones with them. 20 They come to Etham. 21 God guideth them by a pillar of a cloud, and a pillar of fire.

2. All the firstborn. This command was given on the very day of the Exodus (see ch. 12:51). The Hebrew word here used limits the command to first-born males, who alone had been in danger from the tenth plague. The additional explanation, “whatsoever openeth the womb,” shows that only those first-born sons were meant who were at the same time their mothers’ first-born children. Their consecration was closely connected with the Passover. Inasmuch as the Lord had delivered the first-born of Israel, they became His special property and were to be dedicated to Him.

3. Remember this day. This injunction came with great force at the close of the first day’s journey (see ch. 12:37), when the Hebrews had so signally experienced the good hand of their God. The Egyptians not only permitted them to depart, but also helped speed them on their way. Well might the Israelites feel that they had been released from “the house of bondage.”

No leavened bread. See ch. 12:15–20.

4. Came ye out. Literally, “you are going out.” The RSV rendering, “you are to go forth,” though grammatically possible, contradicts the fact that the Israelites had already started on their journey (see ch. 12:37, 51).

In the month Abib. The name of the month is here given for the first time. On its meaning and place in the ecclesiastical calendar of the Hebrews see on ch. 12:2.

5. The land of the Canaanites. See on ch. 3:8.

Which he sware. See Gen. 15:18; 24:7; cf. Ex. 6:8.

This service. See Ex. 12:25.

6. Various expressions and regulations already given in ch. 12, especially in vs. 15, 16, 19, 26, 27, are repeated here in vs. 6–8.

9. For a memorial. Some scholars think that this instruction was not carried out literally until the time of the kings, or possibly even the Maccabees. Clear non-Biblical evidence that the Jews wore portions of the law fastened to their left arms and foreheads comes from about the time of Christ. The Jews called them tephillin, which has been explained to mean “prayers,” whereas the Greek designation was phulakterion (Matt. 23:5), from which the English word phylactery is derived. These consisted of little 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 arms of males who had reached the age of 13. The four compartments of the head phylactery each contained a strip of parchment bearing one of the four following passages faultlessly written: Ex. 13:2–10; 13:11–16; Deut. 6:4–9; 11:13–21—30 verses altogether. The arm phylactery had but one pocket, yet contained the same four passages written on one skin. It was tied to the inside of the left arm a little above the elbow, so that the Scripture passages might be near the heart. This was done, presumably in compliance with the command, “These words, which I command thee this day, shall be in thine heart” (Deut. 6:6). Phylacteries were customarily worn by pious Jews during the daily morning prayer, but by some reputedly devout men all day long. With a pretense of piety they often made their phylacteries more conspicuous by broadening the bands, a practice severely criticized by Christ in Matt. 23:5. Even now conservative Jews wear phylacteries.

It is known that Egyptians often wore amulets on their bodies in the form of miniature papyrus scrolls, on which magic words were written. The Israelites in later centuries may have adopted this superstitious practice from the Egyptians. But God did not intend that the Jews should make a literal application of the command here given by binding certain portions of the law to their arms and foreheads (DA 612). He spoke exclusively of the acceptance of right principles in the mind and heart, the intellect and emotions, and of the application of these principles to the life.

10. This ordinance. That is, the ordinance of unleavened bread (see vs. 3, 5, 7; cf. ch. 12:14, 24).

11. See on ch. 3:8.

12. Set apart. This expression is particularly appropriate in the case of firstborn animals, which would have to be separated from the rest of the flock or herd and put aside for the Lord, so as not to be lost among the other lambs, kids, and calves. Since they were not to be sacrificed immediately (Lev. 22:27), it was necessary to keep them separate until disposed of as God commanded.

13. Every firstling of an ass. The injunction of Num. 18:15 to redeem every unclean beast indicates that the ass stands in this regulation as a representative of unclean beasts in general.

All the firstborn of man. The first-born sons of Israel were also to be dedicated to the Lord. This was not to be done in the manner of the heathen, by slaying and burning infants upon an altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to His service. Later, God separated the tribe of Levi to His service as a substitute for the first-born of the other tribes (see Ex. 32:26–28; Num. 3:12, 13). At the same time, every first-born Israelite was to be “redeemed,” or bought back from the Lord, by the payment of five shekels of silver, as prescribed in Num. 3:47; 18:16. In various countries, both ancient and modern, it has been the custom to dedicate the first-born son to religious pursuits.

14. See on ch. 12:26.

15. Hardly let us go. Literally, “when Pharaoh hardened himself [his heart] against sending us away.” The same word previously used for the hardening of the king’s heart appears here also (see on ch. 4:21).

16. See on v. 9.

17. Through the way. Literally, “toward the way” (see on v. 18). At Succoth, Israel’s first place of encampment, their organization, for which some provision had already been made (PP 281), was probably completed. The shortest and most direct route from Egypt to Canaan would have been by the coast road to Gaza, which was about 160 mi. from Succoth. Before they were ready to take possession of the land of Canaan they must first be welded together as a nation and learn to trust God, whom they scarcely knew as yet. A race of slaves, they were unarmed and unaccustomed to war (PP 282). A spiritual, intellectual, and political transformation must take place before they were prepared to cooperate with God in the conquest of Canaan.

They return to Egypt. How very real the danger was that at the slightest defeat or discouragement the Israelites would turn back and submit themselves again to servitude, is shown by their attitude on later occasions (see Num. 14:4). Had they known what lay ahead they would never have been willing to leave Egypt. In all probability they expected to be in Canaan within a few weeks.

18. God led the people about. That is, instead of permitting the Israelites to proceed by the most direct route God led them by a more circuitous one. God had earlier informed Moses that the people of Israel were to assemble at Mt. Horeb after their departure from Egypt (ch. 3:12). He therefore knew in advance the route they were to follow, the very route, no doubt, he had recently traveled from Midian to Egypt. Accordingly, the people turned southward from Succoth (PP 282), and reached the edge of the wilderness at Etham (v. 20). It was only after they had gone beyond Etham and entered the wilderness itself that the pillar of cloud appeared to guide them (v. 21).

Through the way of. More accurately, “toward,” or “in the way to” (see Eze. 8:5; 21:2; etc., where the same Hebrew word, derek, is translated “toward”). Here, as in Ex. 13:17, Moses does not refer to their ultimate destination but rather to the route they followed immediately upon leaving Egypt. They were not to go “toward” Philistia, but rather “toward” or “in the direction of” the Red Sea. The Hebrew is reflected more accurately thus: “by the way of the wilderness toward the Red Sea” (RSV). The wilderness to which Moses made reference lay between Egypt and the Red Sea.

The wilderness of the Red sea. That is, the wilderness lying between Egypt and the Red Sea (see above), not the wilderness of the Sinai Peninsula. This is clear because of the following facts: (1) The Hebrew grammatical construction, as noted above, indicates the Red Sea as the objective of this stage of the journey. (2) The parallel construction of v. 17, which reads literally, “toward the land of the Philistines,” requires that v. 18 mean “toward the Red Sea.” (3) Moses immediately designates the “wilderness” as the one which they entered upon leaving Etham (v. 20). (4) This is the wilderness indicated by Ellen G. White (PP 282, 283).

God’s purpose in selecting the Red Sea route was twofold: (1) The Israelites were unarmed and untrained in the art of war, and thus unprepared to encounter the warlike Philistines (see on v. 17). This reason the Israelites could understand, and it is therefore the one God gave them at this time (v. 17). (2) As God had already instructed Moses (ch. 3:12), He purposed to meet with the people at Mt. Horeb. There they were to complete their formal organization as a nation, there He would enter into covenant relationship with them as a nation, there He would impart to them His holy law, and there the sanctuary services were to be instituted. The children of Israel were not ready to understand or appreciate the need of these things, and for this reason God does not mention them at this time.

The comparative isolation of the southern part of the Sinai Peninsula was admirably adapted to the accomplishment of the purpose for which God led His people to the vicinity of Mt. Horeb. This rugged and barren peninsula is surrounded on two sides by arms of the Red Sea and on the third by the great desert of Paran. Not only would the people receive instruction He wished to impart to them, but the privations of their long and wearisome journey through the mountainous desert would provide situations in which they would have an opportunity to learn to trust Him. This was the very training they needed in preparation for the difficult task of the conquest of Canaan.

Harnessed. The word here translated “harnessed” has been interpreted in various ways. Some commentators have thought that it meant to be “armed,” “girded,” or “organized into five divisions.” Others have explained it as meaning “arrayed,” “arranged,” or marching “five abreast.” Texts such as Joshua 1:14; 4:12; Judges 7:11 have led many translators to accept the meaning “armed” (RSV, “equipped for battle”). Such a translation raises the question as to where the cast-out slaves procured the weapons, and when they received training in their use. This interpretation cannot be correct, for “they were unarmed, and unaccustomed to war” (PP 282). Whatever the correct meaning of the word translated “harnessed” in the KJV, it obviously conveys the idea that the Israelites left Egypt, not as a mob of fleeing fugitives, but as a well-organized body under a wise and determined leader (see PP 281).

19. The bones of Joseph. Although here and in the narrative of the burial of Joseph’s remains at Shechem (Joshua 24:32) no mention is made of the other sons of Jacob, Stephen’s statement before the Sanhedrin seems to imply that all the fathers “were carried over into Sychem” (Acts 7:15, 16). That the children of Israel preserved Joseph’s remains and fulfilled his request for burial in Canaan (see Gen. 50:24–26) shows that they had apparently never lost sight of the promise of deliverance.

20. Encamped in Etham. According to this text and Num. 33:6 the second Israelite encampment lay at the “edge of the wilderness.” Its site has not yet been identified. Perhaps, however, the Hebrew word Etham is a transliteration of the Egyptian khetem, “fortress.” Egyptian records inform us of the existence of a line of border fortifications from the Mediterranean Sea to the Gulf of Suez (see on Ex. 2:15), built with the avowed purpose of preventing the tribes of the eastern desert from entering Egypt and at the same time designed to control traffic between Egypt and Asia. Since these border fortresses lay at the edge of the eastern desert, it is possible that one of them is referred to here. In the case of Moses, at least, these border posts did not prevent a lone fugitive from slipping through and making good his escape into the desert (see on ch. 2:15), but it is obvious that the hosts of Israel could not have passed through without the consent of the guards. Pharaoh apparently never intended more than that the Hebrews should enter the eastern Egyptian desert and worship God there. Perhaps it was when the border guards reported that the Israelites were pressing on through the desert to the Red Sea that Pharaoh set out in pursuit of them (ch. 14:3; PP 283).

21. A pillar of a cloud. As an Egyptian military commander (PP 245) and as a fugitive from Pharaoh (see on ch. 2:15), Moses was already acquainted with the general route of march. Furthermore, God had instructed him that he was to lead Israel to Mt. Horeb (ch. 3:12). Nevertheless, to convince the people of God’s leadership and to guide Moses along the precise route to be followed, God personally directed their daily journey. Having stated in ch. 13:18 that God led the Israelites, Moses now explains how He did so. Ancient army commanders at times used smoke or fire signals to guide their marching forces through trackless wastelands. Israel’s pillar of cloud and fire, however, was not produced by ordinary means, but was a miraculous manifestation of the presence of Christ (1 Cor. 10:1-4, 9; PP 366) that appeared before them as they left Etham and entered the desert. There seems to have been but one “pillar” (Ex. 14:24), for even when shining in the dark it is still called “the pillar of the cloud” (v. 19) or simply “the cloud” (Num. 9:21). By day it appeared as a dark cloud, in contrast with the light of the sun, but by night as a radiant light (Num. 9:15, 16). In this cloud the Lord Himself was present with His people, and from the cloud He spoke to Moses. There the glory of the Lord, later known as the “Shekinah,” appeared (Ex. 16:10; 40:34). In a similar way the Lord had already revealed Himself to Moses at the burning bush (ch. 3:2), and later appeared upon Sinai amidst thunder and lightning (ch. 19:16, 18). The fire and the cloud symbolized divine leadership and protection.

To go by day and night. Literally, “for their journeying day and night.” It should not be inferred from this statement that God intended the Israelites to keep on traveling at night as well as in the daytime. Rather, they were on their journey both day and night until such a time as they should reach their destination. As clearly stated earlier in the verse, the pillar of cloud was to guide them by day along their way and to illuminate their camp at night. The added expression, “to go by day and night,” clarifies the fact that the cloud never left them. It includes the camping at night as well as the traveling by day. Both the KJV and the RSV imply, to the contrary, that they traveled by night, a concept not justified by the context.

22. He took not away. Literally, “gave not away,” or “did not depart,” RSV. The last distinct mention of the cloud is in Num. 16:42, although Num. 20:6 may possibly allude to it. From Neh. 9:19 and Num. 9:15–23 we conclude that the pillar of cloud and fire remained with Israel throughout their wilderness wanderings. Since there is no mention of it in the book of Joshua, it may have disappeared just before the crossing of the Jordan, at the end of the 40 years.

The fact that the pillar of cloud remained with Israel throughout their long journey, even when they were unfaithful, is assurance to the Christian that God will not soon forsake him on his way through life. The promise of Jesus to His disciples, “Lo, I am with you alway, even unto the end of the world” (Matt. 28:20), has never failed anyone willing to follow where He leads. There is no experience of life in which God withdraws Himself. He is present in the darkest nights of misery and disappointment as well as on the brightest days of gladness and success. True, we need Him in the night, when conscious of our need, but perhaps even more during the day, when we are prone to feel confident of self. The visible pillar is no longer to be seen, but God’s presence can still be felt in the experience of the individual, the church, and the nations. Blessed is the man whose eyes are not so dim but that he can discern the leading of the Lord.

Ellen G. White comments

2    DA 51

17-19SR 120

17-22PP 282

20-22SR 121

21   COL 287; LS 93; 3T 285, 340

22   1T 406; 4T 312; 8T 248