Getting Ready for Something Good
Sunday,
Text
" The Lord said to Moses, 2 "Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether man or animal." 3 Then Moses said to the people, "Commemorate this day, the day you came out of
Review
What was the spiritual significance of Passover?
The night Jesus was betrayed, He celebrated Passover with His disciples. Taking the bread and the cup of that ancient, God-ordained ceremony, He used it as an object lesson which spoke of His coming death on the cross. Today, in order for us to understand the meaning and import of what we call, "The Lord's Supper," it is instructive to take a fresh look at the spiritual significance of the first Passover, celebrated the night God delivered His people from Egypt by smiting Pharaoh's heart through the death of every first-born man and beast.
· It marked a new beginning. (12:1-2)
· It involved relationships. (12:3-4)
· It provided cleansing from sin and deliverance from bondage. (12:12-13)
· It was an expression of grace. (12:16)
· It was a line of demarcation. (12:21-23)
· It was an act of worship. (12:28)
How To Get REady for Something Good
Last week, I talked to you about Passover. Two weeks from today, I am going to preach what I believe to be a prophetic message for you as an individual and for our church as a body entitled, "When God Parts the Waters" based on Exodus chapter 14.
Today, in preparation for next week's message, I want to share some important principles from chapter 13 about what the Israelites needed to do in order to be positioned for God to do what only He could do, "How to Get Ready for Something Good."
They went out "armed for battle" but God knew they were not yet ready for battle. He did not allow them to face the Philistines and they became terror stricken at the sight of the Egyptians.
1. Put God first.
Coming out of
" The Lord said to Moses, 2 "Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether man or animal."… 11 "After the Lord brings you into the land of the Canaanites and gives it to you, as he promised on oath to you and your forefathers, 12 you are to give over to the Lord the first offspring of every womb. All the firstborn males of your livestock belong to the Lord. 13 Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons. 14 "In days to come, when your son asks you, 'What does this mean?' say to him, 'With a mighty hand the Lord brought us out of
2. Separate yourself from sin.
No leaven…!
"7 Eat unleavened bread during those seven days; nothing with yeast in it is to be seen among you, nor shall any yeast be seen anywhere within your borders. 8 On that day tell your son, 'I do this because of what the Lord did for me when I came out of
What do you tell your children about the reason they should live right?!?!
3. Remember past victories.
Took the bones of Joseph with them…!
Celebrating what God did and said yesterday builds your faith for today…! (God's judgment on Pharaoh and the Egyptians was about much more than Moses and the Israelites. It involved things God had said and done many, many years before.
What God does today always builds upon what God did yesterday and it always sets the stage for what God wants to do tomorrow.
Remember them but do not become bound by them (Hezekiah – brazen serpent; Num. )
"9 So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived." (Numbers 21:9 NIV)
" In the third year of Hoshea son of Elah king of
4. Pursue God's presence.
When the cloud moves, then you move…even if it comes in the middle of the night…even if it takes you back the way you have already come (don't be so caught up in chasing after "new" things that you fail to walk in the "old" things that are "God" things…!
"Repent and do your first works again…"
Invitation
1. Are you at a place where there is no earthly way forward?
2. Do you need to separate yourself from some known sin?
Research Notes
Bible Knowledge Commentary
12:37-42. From Rameses, where apparently the people were concentrated (cf. 1:11), they journeyed to Succoth, present-day Tell el-Maskhutah near
En route the people baked . . . unleavened bread (cf. Ex. 12:34). Moses concluded this section about the beginning of the Exodus with a historical notation, a reminder of God's faithfulness, and a call to remembrance. The length of Israel's time in Egypt is here said to be 430 years (cf. Gal. 3:17), while other passages state that it was 400 years (Gen. 15:13, 16; Acts 7:6) and "about 450 years" (Acts 13:20; cf. comments there). Apparently the total time in
12:43-51. At Succoth, Moses and Aaron were given regulations about celebrating the Passover (vv. 43-51) and instructions for the dedication of the firstborn (13:1-16). The several regulations for the Passover were apparently necessitated by the non-Israelites who joined the Exodus and had identified with the religion of the Hebrews. If a man did not identify with the covenant promises by the rite of circumcision he could not celebrate the Passover (12:44, 48-49). The feast was to be centered in the home and observed by the entire community (cf. vv. 3, 6, 19).
13:1-16. After an introductory statement about the Israelites' firstborn (vv. 1-2), who were to be dedicated for the service of the Lord (since they were spared in the 10th plague), Moses addressed the people again about the Passover and the Unleavened Bread feasts (vv. 3-10), and then returned to the subject of the firstborn (vv. 11-16).
Again Moses reminded the people of the importance of the day of their deliverance (cf. 12:24-27) from the land of slavery (lit., "slave house") by God's mighty hand (cf. comments on 3:19) into the land of promise. (On the Canaanites and other groups mentioned in 13:5, see comments on 3:17; and on the land flowing with milk and honey see comments on 3:8). This victorious event was to be remembered annually in the ceremony of the seven-day festival of Unleavened Bread.
Like the Passover (12:26-27), the Feast of Unleavened Bread had great educational value in the home (13:8-9). The feast was like a sign on their hand or forehead, that is, it was a continual reminder of God's mighty deliverance from
Once in the land of promise (Ex. 13:11), the firstborn sons and male animals were to be dedicated to the Lord (cf. v. 2; Num. 18:15). Animals were included because "they too benefited from the redemption which God provided in the 10th plague" (Davis, Moses and the Gods of Egypt, p. 154). Since donkeys were considered ceremonially unclean animals (Lev. 11:2-4) they could not be sacrificed, but they could be redeemed (pāḏâh, "to buy back for a price") by lambs sacrificed in their place. Of course since human sacrifice was unacceptable the Hebrews' sons were also to be "redeemed." This too would have teaching value in the home (cf. Ex. 12:26-27; 13:8). The Egyptian firstborn were slain, in judgment, and the Israelite "firstborn" were either slain (the animals) in substitutionary sacrifice or redeemed (the sons). Like the Feast of Unleavened Bread (vv. 7-9) the consecration of the firstborn was a sign and symbol, a reminder of God's powerful deliverance (v. 16). Both were reminders of God's gracious deliverance from the land of bondage.
13:17-22. The shortest route to the
Moses had heard of Joseph's request that his bones be taken from
After some time at Succoth the Israelites journeyed to Etham (see the map "Possible Route of the Exodus," near Num. 33:1-5). Supernaturally guided by a pillar of cloud in the daytime, which became a pillar of fire at night, the Israelites apparently traveled some distance every day. Besides guiding them, the cloud, symbolizing God's presence, assured them of His goodness and faithfulness. (There was one cloud, not two; cf. Ex. 14:24.) The people were brought to the edge of the desert (cf. Num. 33:6).
2. the crossing of the red (reed) sea (chap. 14)
a. The encampment by the Red (Reed) Sea (14:1-4)
14:1-4. After the Israelites had traveled for some days in a southeasterly path and camped awhile at Etham, the Lord told Moses to tell the people to turn back to Pi Hahiroth between Migdol and the sea and opposite Baal Zephon (cf. Num. 33:7). These cities were east of Rameses. This change in direction would have led Pharaoh to think the Israelites were confused. As a result of God's hardening of his heart (cf. comments on Ex. 4:21) Pharaoh would attempt to enslave the people again and then God would demonstrate His awesome power through another great judgment.
The sea is called the
b. The pursuit by the Egyptians (14:5-9)
14:5-9. Realizing the implications of the release of the Hebrews (we . . . have lost their services; cf. 1:14) Pharaoh and his officers were determined to prevent the escape. Though the Israelite men numbered over 600,000, Pharaoh was apparently encouraged by their seeming indecisiveness and by his own superior military prowess. Pharaoh was probably informed immediately of the Israelites' departure from Rameses on the 15th day of the month. But no doubt he did not react immediately because the Egyptians were involved in burying and bemoaning their dead (cf. Num. 33:3-4) and because Moses had repeatedly referred to "a three-day journey" (Ex. 3:18; 5:3; 8:27). Later, realizing the Israelites' departure was not temporary, he got together 600 . . . chariots, charioteers, and troops and caught up with the Israelites near Pi Hahiroth.
c. The cry of the people and the faith of Moses (14:10-14)
14: 10-14. As Pharaoh's charioteers and armed troops approached, fear struck the encampment. They were trapped between the
d. The parting of the Red (Reed) Sea (14:15-22)
God communicated His intentions to Moses (vv. 15-18), the angel of God protected the Israelites (vv. 19-20), and they crossed on dry land (vv. 21-22).
14:15-18. God told Moses He would miraculously deliver the people through the sea. Moses only needed to raise his staff . . . over the sea and the water would divide and the floor of the sea would be dry ground. Pharaoh's charioteers would foolishly pursue the Israelites into the sea. There, as with the plagues, God would demonstrate His power and glory in the destruction of the Egyptian military. The Egyptians, God said, will know that I am the Lord.
14:19-22. Then the angel of God, perhaps a theophany (cf. comments on Gen. 16:9) or an angelic messenger, moved from the front of the Israelites to the rear to protect them from the charging Egyptians. The angel shifted from guide to guardian! All through that night the pillar of cloud, which also had moved to the rear to be between the two camps, brought such darkness that military advance was impossible for the Egyptians. That night God was performing another miracle: splitting the sea (cf. Ps. 74:13) by a strong east wind and drying the sea floor (cf. Pss. 66:6; 106:9). The sea was deep enough (cf. Ex. 15:5) that later it drowned the Egyptians (14:28). While the wind kept the sea floor dry and the sea split, the Israelites walked through the sea (cf. v. 16; Ps. 78:13). The passageway may have been wide in order to allow about 2 million people and their flocks and herds to walk through. This was a miraculous wind!
God's deliverance of
e. The destruction of the Egyptians (14:23-31)
14:23-28. As the Egyptians pursued the Israelites into the dry sea bed, in the morning watch (sometime between 3 a.m. and dawn) the Lord slowed their progress and they were panic-stricken. According to Psalm 77:16-19 God caused a rainstorm, lightning, thunder, and an earthquake. Perhaps the rain quickly soaked the sea floor, which caused the wheels of their chariots to swerve. There was also the noise and buffeting of the wind that was banking the waters. The Egyptians sought to escape, realizing that the God of the Hebrews (the Lord) was fighting for
14:29-31. God delivered His people through . . . dry land, while He destroyed the Egyptians in the sea; their dead bodies floating ashore were a grim reminder of the awesome power of God in judgment. As a result the Israelites . . . feared and trusted the Lord. The people often fluctuated between trust and complaining, between belief and unbelief (4:31; 5:21; 14:10-12, 31; 15:24; 16:2-4; 17:2-3).
3. the praise by moses and miriam for deliverance (15:1-21)
The groaning and crying of the Israelites (14:10-12) turned to worship as they were led by Moses (15:1-18) and his sister Miriam (vv. 19-21) in triumphal praise to the Lord.[1]
New Bible Commentary
13:17–22 First stage of the journey out of
Having announced his intention to bring the Israelites back to the
Possible routes for the exodus.
Note. 18
14:1–31 The destruction of the Egyptian army
The present passage has much in common with the cycle of episodes leading up to the Passover. We encounter again some familiar themes: the hardening of Pharaoh's heart (4, 17); the stretching out of the staff in Moses' hand (16; cf. vs 21, 26–27); and the distinction which God made between the Egyptians and the Israelites (19–20, 28–29). As we read of the departure of the Israelites and the destruction of Pharaoh and the Egyptian army we come towards the climax of the first half of the book of Exodus.
Although Pharaoh permitted the Israelites to leave
Tyndale Concise Bible Commentary
13:17–15:21 Saved through the
Exodus 13:17—15:21 records the first part of the three-month period from the exodus to
In this section God honored himself by means of
The key issues in the account of 14:1–31 are: (1) the Israelites' fear (14:10–12); (2) Pharaoh's desire to return Israel to his service (14:5); and (3) God's inexorable sovereignty in making himself known both to Egypt and to Israel as he accomplished his great acts through his servant Moses (14:4, 17–18, 30–31). Naturalistic explanations of the crossing through the sea, such as calling it a shallow sea or saying it was at ebb tide, simply do not satisfy the text or explain the impact of this event on
These key elements in the psalm sung by
JFB
Ex 13:17–21. Journey from
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
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
went up harnessed—that is, girded, equipped for a long journey. (See Ps 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.
19. Moses took the bones of Joseph with him—in fulfilment of the oath he exacted from his brethren (Ge 50:25, 26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Ac 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.
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
21, 22. the Lord went before them—by a visible token of His presence, the Shekinah, in a majestic cloud (Ps 78:14; Ne 9:12; 1Co 10:1), called "the angel of God" (Ex 14:19; 23:20–23; Ps 99:6, 7; Ps 99:6, 7, Is 63:8, 9).
CHAPTER 14
Ex 14:1–31. God Instructs the Israelites as to Their Journey.
2. Speak unto the children of Israel, that they turn and encamp—The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of
Pi-hahiroth—the mouth of the defile, or pass—a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the
Migdol—a fortress or citadel.
Baal-zephon—some marked site on the opposite or eastern coast.
3. the wilderness hath shut them in—Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.
5. the heart of Pharaoh and of his servants was turned against the people, &c.—Alas, how soon the obduracy of this reprobate king reappears! He had been convinced, but not converted—overawed, but not sanctified by the appalling judgments of heaven. He bitterly repented of what he now thought a hasty concession. Pride and revenge, the honor of his kingdom, and the interests of his subjects, all prompted him to recall his permission to reclaim those runaway slaves and force them to their wonted labor. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. But those whom the Lord has doomed to destruction are first infatuated by sin.
6, 7. he made ready his chariot—His preparations for an immediate and hot pursuit are here described: A difference is made between "the chosen chariots" and "the chariots of
10. when Pharaoh drew nigh, the children of Israel lifted up their eyes—The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [Wilkinson and Hengstenberg].
13, 14. Moses said, … Fear ye not, stand still, and see the salvation of the Lord—Never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea.
15–18. the Lord said unto Moses, Wherefore criest thou unto me? &c.—When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.
19. the angel of God—that is, the pillar of cloud [see on Ex 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites (Is 58:8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare 2Co 2:16).
21. Moses stretched out his hand, &c.—The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged.
the Lord caused … a strong east wind all that night—Suppose a mere ebb tide caused by the wind, raising the water to a great height on one side, still as there was not only "dry land," but, according to the tenor of the sacred narrative, a wall on the right hand and on the left (Ex 14:22), it would be impossible on the hypothesis of such a natural cause to rear the wall on the other. The idea of divine interposition, therefore, is imperative; and, assuming the passage to have been made at
22. the children of Israel went into the midst of the sea, &c.—It is highly probable that Moses, along with Aaron, first planted his footsteps on the untrodden sand, encouraging the people to follow him without fear of the treacherous walls; and when we take into account the multitudes that followed him, the immense number who through infancy and old age were incapable of hastening their movements, together with all the appurtenances of the camp, the strong and steadfast character of the leaders' faith was strikingly manifested (Jos 2:10; 4:23; Ps 66:6; 74:13; 106:9; 136:13; Is 63:11–13; 1Co 10:1; Heb 11:29).
23. the Egyptians pursued, and went in after them to the midst of the sea—From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.
24, 25. Lord looked … through … the cloud, and troubled them—We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [Bush].
27. Moses stretched forth his hand over the sea, &c.—What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?
28. there remained not so much as one of them—It is surprising that, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh himself (Ps 106:11).
30. Israel saw the Egyptians dead upon the sea-shore, &c.—The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyptians, but that tended, on the other hand, to enhance the triumph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neighborhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind" (Ex 14:21); where the road from the defile of Migdol (now Muktala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, who have examined the spot, reject this opinion, and fix the passage, as does local tradition, about ten or twelve miles further down the shore at Wady Tawarik. "The time of the miracle was the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in breadth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposition of
[1]John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 1:129.
[2]D. A. Carson, New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), Ex 13:17-14:1.
[3]Robert B. Hughes, J. Carl Laney and Robert B. Hughes, Tyndale Concise Bible Commentary, Rev. Ed. of: New Bible Companion. 1990.; Includes Index., The Tyndale reference library (
[4]Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Ex 13:17.
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