Êxodo 13

Êxodo 13

Spurgeon - The term “firstborn” often meant, in Scripture, the most excellent, the chief. Jesus Christ, because of the excellence of His character, is said to be “the firstborn among many brothers” (Ro 8:29-note), “the firstborn over all creation” (Col 1:15-note), and “the firstborn from the dead, so that in he himself may become first in everything” (Col 1:18-note). So, although believers are, by nature, the children of wrath, even as others, yet after Christ has renewed them, they become the excellent of the earth in whom should be all our delight. But the term “firstborn” has a second meaning in Scripture. The firstborn, under the old Mosaic economy, were chosen by God for Himself. When He smote the firstborn of Egypt, He set apart for Himself all the firstborn of Israel. He might have selected the youngest of the family, or the second, if He had chosen to do so, for God does as He wills, and “he will not answer all a person’s words” (Job 33:13). In another note Spurgeon writes - In the dark and dreadful night, the destroying angel is let loose, with noiseless wings, and with a sharp sword that never misses its mark. He is speeding from house to house throughout all the land of Egypt, and from the firstborn of Pharaoh upon the throne to the firstborn of the slave woman behind the mill, they fall dead, and Egypt’s wail goes up to heaven in an exceedingly bitter and piercing cry. But throughout the houses of the Israelites a different scene is being witnessed. The doors are shut; a roasted lamb lies upon the table, and men and women stand around it, girt as for a journey, and with their staffs in their hands, and they eat in haste. There is a firstborn child in his mother’s arms, or a firstborn male who is grown up, yet they show no sign of trepidation, though it is well known that, on that night, the firstborn are to die. Why are they so calm? Had you been present, an hour or two ago, you would have seen that the father, when he slew the lamb, drained the warm life blood into a bowl, and, as his children gathered about him, he said to them, “Come, follow me.” And taking with him a bunch of hyssop, he went to the outside of his door, and smote the lintel until it was crimsoned with the blood of the lamb, and then he sprinkled the posts on either side so that the blood was all about the door. “And now,” said he, “my children, we are safe. When God sees the blood, He will pass over us, and our firstborn will not be slain. The blood will make them secure.” In like manner, we who are the FIRSTBORN of God are saved by the blood of Jesus. Brian Bell on first-born - In ancient days the kings kept a register of their faithful citizens (like king Ahasuerus having the Book of Records, read to him, & ran across the faithful citizen Mordecai) Firstborn – all rights of inheritance go to the 1st born, to us who are co-heirs w/Christ. Bishop Westcott says, we are a society of eldest sons of God. [there are no 2nd, 3rd, 4th sons & daughters in the church] (Sermon) Firstborn (01060)(bekor) means an offspring who came first in the order of birth (animals Ge 4:4) or persons (Ge 25:13). Swanson adds that bekor means "firstborn, usually, the first male offspring, the oldest son, with the associative meaning of prominence in the clan and privileges pertaining to clan and inheritance (Ge 43:33; Ne 10:37)." The firstborn of clean animals were sacrificed to the Lord (Dt. 12:6, 17), but the firstborn males of unclean animals could be redeemed (Nu 18:15) Currid - Yahweh calls Israel his ‘first-born son’. He uses the language of a family relationship. The status of the first-born in antiquity was one of great privilege. In the laws of Israel, the first-born had the right of headship of the family after the father died, and the right of receiving a double portion of inheritance (Deut. 21:17). It was a position of prominence and pre-eminence. The Septuagint (Lxx) translates bekor with Greek word prototokos (from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth) can mean first-born chronologically speaking of Jesus in (Lk 2:7+), but refers primarily to position, rank, priority of position and emphasizes preeminence. Thus in Colossians 1:15+ Paul writes that Christ "is the image of the invisible God, the firstborn of all creation." In this passage the emphasis is on the priority of Jesus' rank as over and above creation. In both Greek and Jewish culture, the first-born was the son who had the right of inheritance. He was not necessarily the first one born chronologically. Prototokos is used 8 times in the NT and four refer to Jesus' preeminence -- Colossians 1:18 (note), He is also head of the body, the church; and He is the beginning, the firstborn from the dead (HIS RESURRECTION), so that He Himself will come to have first place in everything. Romans 8:29 (note), For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren (His position in relationship to His Church); Hebrews 1:6 (note), And when He again brings the firstborn into the world (HIS SECOND COMING), He says, “AND LET ALL THE ANGELS OF GOD WORSHIP HIM.” Rev 1:5 (note) and from Jesus Christ, the faithful witness, the firstborn of the dead (HIS RESURRECTION), and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood– In both Greek and Jewish culture, the first-born was the son who had the right of inheritance. He was not necessarily the first one born chronologically. Although Esau was born first chronologically, it was Jacob who declared the “first-born” in regard to the blessing from Isaac (Jacob speaking to Esau said "First swear to me"; so he swore to him, and sold his birthright (Septuagint translates Hebrew with Greek word prototokos) to Jacob." [Gen 25:33]). The nation of Israel was figuratively called God’s first-born in Ex 4:22+ and Jer 31:9+ (Ephraim [ISRAEL] is My firstborn). Though Israel clearly was not the first people born, they held first place or the place of pre-eminence in God’s sight among all the nations (cf Deut 7:7). Solomon was the preeminent son of David, although he was not the actual first born ("Sons were born to David at Hebron: his first-born [Septuagint translates with Greek prototokos] was Amnon" 2Sa 3:2) In Ps 89:27, God says of the Messiah that He "shall make him My first-born" then defines what He means—"the highest of the kings of the earth." In Revelation 1:5 (note), Jesus is called the first-born of the dead even though He was not the first person to be resurrected chronologically.Of all ever raised, He is the preeminent One. Hebrews 12:23+ - "The general assembly and church of the firstborn who are enrolled in heaven" will have all Christians of all times as its members. It will have its first full assembly in the future age with the OT spirits of righteous men made perfect are together with NT saints forever. And thus this reference is to the whole communion of saints (all Christians of all times) who have come, not merely into the presence of the church, but into its membership by faith in Christ. The writing of their names in heaven recalls Jesus’ words to his disciples, " Rejoice that your names are written in heaven." (Lk 10:20+). They will all share with Jesus the title of firstborn (Col 1:18) because they are “heirs of God and coheirs with Christ” (Romans 8:17-note). Bruckner has an interesting note - Later, in the book of Numbers, the tribe of the Levites was dedicated to the Lord in place of redeeming the firstborn with a lamb. Their animals became substitutes for sacrificing all the firstborn animals (Num. 3:11–13, 40–51). Was stubborn (07185)(qashah) means to be hard, to be hardened, to be stiff-necked. Coppes writes that "The root qāshî apparently arose from an agricultural milieu. It emphasizes, first, the subjective effect exerted by an overly heavy yoke, which is hard to bear, and secondarily, the rebellious resistance of oxen to the yoke." (TWOT) Qashah thus refers to something difficult, heart, crues, severe - severe labor (Ge 35:16, 17); cruel wrath (Ge 49:7), hardened spirit (Dt 2:30); neck (not to be) stiff (Dt 10:16); severe hand (1 Sa 5:7); harsh words (2 Sa 19:43); heavy yoke (1 Ki 12:4, 2 Chr 10:4); stiffened (hardened) neck (2 Ki 17:14, 2 Chr 30:8, 36:13, Jer 7:26, 17:23, 19:15); hardened heart (Ps 95:8; Pr 28:14, cf hardened neck - Pr 29:1); hard-pressed (Isa 8:21). This passage gives a good picture of the meaning of qashah speaking of Israel which often stiffened their neck to Yahweh or His prophets - "“Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers." (Jer 7:26). So a stiffened neck (or hardened heart) does not listen but does evil! Woe! God keep all of us from falling into the deadly trap of a stiff neck or hard heart to Your loving truth, grace, and mercy in Jesus' Name. Amen Qashah - 28x in 28v - became stubborn*(2), cruel(1), defied*(1), hard(1), hard thing(1), hard-pressed(1), harden(2), hardened(1), hardens(2), harsher(1), made our hard(2), seem hard(1), severe(2), stiffen(2), stiffened(6), stubborn(1), suffered severe(1). Gen. 35:16; Gen. 35:17; Gen. 49:7; Exod. 7:3; Exod. 13:15; Deut. 1:17; Deut. 2:30; Deut. 10:16; Deut. 15:18; 1 Sam. 5:7; 2 Sam. 19:43; 1 Ki. 12:4; 2 Ki. 2:10; 2 Ki. 17:14; 2 Chr. 10:4; 2 Chr. 30:8; 2 Chr. 36:13; Neh. 9:16; Neh. 9:17; Neh. 9:29; Job 9:4; Ps. 95:8; Prov. 28:14; Prov. 29:1; Isa. 8:21; Jer. 7:26; Jer. 17:23; Jer. 19:15 But every firstborn of my sons I redeem - Although firstborn sons were to be offered to Jehovah, He did not want them to actually be sacrificed and thus gave provision to redeem. Redeem (06299)(padah) means to redeem, ransom, buy and so to effect the freedom or release of a person who is in bondage or ownership by another and it often implies a delivering or rescue from distress. Padah describes the transfer of ownership from one to another upon payment of a price or an equivalent substitute. Padah is used to depict God's act of redeeming; He redeemed His people with a mighty hand from Pharaoh and the slavery they were under in Egypt (Dt. 7:8; Mic. 6:4). Padah is often translated in the Septuagint with the verb lutroo (cf related word lutron both from luo = loosen that which is bound, especially freeing those in prison). The noun lutron is the actual ransom price paid for freeing captives from their bonds and setting at liberty. Lutroo describes releasing of someone held captive (e.g., prisoner or slave) on receipt of the ransom payment. Padah in Exodus - Exod. 13:13; Exod. 13:15; Exod. 21:8; Exod. 34:20; Padah is used to refer to the Exodus in the following... Deuteronomy 7:7-8 (see also Dt. 9:26; Dt 24:18) “The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers (THE UNCONDITIONAL ABRAHAMIC COVENANT), the LORD brought you out by a mighty hand and redeemed (padah; Lxx - lutroo) you from the house of slavery, from the hand of Pharaoh king of Egypt. Micah 6:4+ “Indeed, I brought you up from the land of Egypt And ransomed (padah; Lxx - lutroo) you from the house of slavery, And I sent before you Moses, Aaron and Miriam. Herschel Hobbs - The New Testament words for redeem refer to liberation, but at a price— the blood of Christ (Mark 10:45; Eph. 1:7; 1 Pet. 1:18-19). Those who have been redeemed are given many opportunities to testify of what the Lord has done for them. As the Israelites had opportunities, so do we. “Let the redeemed of the LORD say so” (Ps. 107:2) applies even more to us than to the Israelites, for we have been redeemed from slavery to sin and death. And the testimony of redemption is not just for our children, it is for all the earth. Bill Howard is in my Sunday School class. He began to drink at an early age and was an alcoholic by the time he joined the navy at age 17. He continued to drink until he hit bottom in December 1959. He went to church on the first Sunday of 1960, heard the gospel, and was saved. He has not taken a drink since then. He is dedicated to telling others what the Lord has done in his life and what the Lord can do in the lives of others. To sum up the New Testament connections with the Old Testament deliverance from Egyptian bondage, we have noted the following: 1. People are sinners who are enslaved in sin, unable to set themselves free. 2. God in Christ, our Passover Lamb, provided a way of deliverance from the slavery of sin. 3. When we respond in faith to Christ, He sets us free from sin’s penalty, begins setting us free from sin’s power, and promises to set us free from sin’s presence. 4. Being set free from sin and death calls for us to live a new way of life, to minister in Christ’s name to others, to teach our children, and to bear witness to others. In Search the Scriptures for this lesson, we have seen these four comparisons. As God gave Israel a new beginning with the Passover, so He offers us new life in Christ. As God spared the Israelites from death by the blood of the lamb, so God saves us from sin and death by the blood of the Lamb of God. As the Israelites were to offer their firstborn males to God, so are we to give ourselves to Him. As they were to testify of God’s delivering them from slavery in Egypt, so are we to testify of Christ’s delivering us from sin and death. Look at your own life in light of these truths. How do you measure up? Do you believe that sin brings slavery to sin and death and that only Christ can set a person free from that slavery?_____ Have you trusted Jesus as your Lord and Savior and experienced the liberation from your sins He gives?_____ Are you allowing Him to empower your life to overcome temptations to compromise with old besetting sins?_____ Are you teaching your children about the Lord?_____ Are you telling others what the Lord has done for you and can do for them? _____ Whom have you told recently?_____ Prayer of Commitment: “Lord, I praise You for freeing me from sin’s slavery and ask You to help me live for You and tell others what You have done for me.” (Free At Last) Exodus 13:16 "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." a sign on your hand - Ex 13:9 12:13 phylacteries on your forehead - De 6:7-9 Dt 11:18 Mt 23:5 for with - Ex 13:9,14 De 26:8 Exodus 13 Resources - Multiple Sermons and Commentaries SIGNS ON HAND AND HEAD POINT TO POWERFUL HAND OF YAHWEH Keep the context in mind - the father is still answering his son's question in Ex 13:14. 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 - Phylacteries on your forehead is literally "frontlets between your eyes." (or "bands about the forehead"). See notes on Ex 13:9. Yes, Yahweh "brought them out," but He also "bought them out," paying the "ransom price" in the blood of a lamb (cf 1 Peter 1:18-19+). THOUGHT - In my opinion, the literal rendering "between your eyes" would support a figuratively interpretation, so that the idea would be these laws in Exodus 13 are to be seen with spiritual eyes, not "religious eyes," the former seeing the true meaning of these laws as energizing relationship (with Yahweh), the latter seeing the laws as a ritual to be practiced religiously. The first practice brings true life. The latter is dead religion. Paul wrote that God "made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter (LAW) kills, but the Spirit gives life." (2 Cor 3:6+, cf Jn 6:63, cf read Jesus' words on the oppressive burden of rituals like phylacteries - Mt 23:4-5) One is reminded of Paul's prayer "the eyes of your heart may be enlightened." (Eph 1:18+). An enlightened heart is always God's greatest purpose for His laws, ordinances, precepts, etc, because He knows that our heart is what will direct (energized by the Spirit) our feet to walk in a manner worthy of His Name. In support of the figurative interpretation, the Septuagint rendering of "frontlets between your eyes" uses the adjective asaleutos which means unmovable (of the ship wrecked with prow stuck fast and immovable - Acts 27:41+) and unshakeable, enduring, firm, unchangeable as in Heb 12:28 referring to the kingdom we inherit in Christ. Hence, the picture in Ex 13:16 is of these laws/ordinances being fixed, immovable, enduring before one's (spiritual) eyes, not a small box fixed to one's forehead! Hobbs agrees - The words a sign on your hand and as phylacteries on your forehead are similar to Deuteronomy 6:8 and Dt 11:18. Some Jews take these statements literally and wear on their arms and on their heads small leather boxes containing Scripture verses. More likely these words were to be taken figuratively. In other words, frontlets between thine eyes indicates that what they looked at, how they saw and interpreted their world, was to be through this lens. What God had done for them and commanded them to do was to color their whole worldview. A sign on your hand indicates that what they reached out to do was to be in conscious recollection of what God had done for them and commanded them to do. That is, these truths were to become an integral part of their lives. They were to be within (ED: THAT IS IN THEIR HEART, THEIR "CONTROL CENTER"), and (ENABLED BY THE SPIRIT) were to be expressed in outward godly living and faithful testimony. Phylacteries (frontlets)(02903)(toptaphoth) is used only in Ex 13:16, Dt 6:8 and Dt 11:18. The toptaphoth was a band, a sign or a mark that was placed on the forehead, "between the eyes" and was to serve as a reminder in Ex 13:16 and the dedication of the firstborn. In Dt. 6:8 and Dt 11:18 the phylacteries were to serve as reminders of the Lord's commandments. The instruction was to bind the phylactery between one's eyes and bind the Lord's command to one's hand as a symbol of the Law's involvement in every part of life of a Hebrew, including his actions (binding on hands), and his thoughts (binding on head). This symbol was to be a perpetual reminder but was taken literally by the Jews who began to wear real leather boxes on their arms and foreheads that contained portions of the Law. Jesus condemned those who made their phylacteries larger than usual in an attempt to appear more pious to others (Mt. 23:5). The wearing of phylacteries has continued as a practice among orthodox Jews to this day (especially with the Shema of Deut. 6:4). TWOT adds this note - A common means of identifying slaves in the ancient near east was to mark their hands and/or their foreheads. Perhaps these "frontlets" were marking Israelites as the Lord's servants who were to be identified by allowing the Law to permeate-their thoughts and actions. The literal "marking" (whatever the form) had its primary sense in the figurative equation with God's commandments as the "frontlets"—the statutes of the feast of unleavened bread (Exodus 13:1-10), the regulations of the firstborn (Exodus 13:11-16), and the overall stipulations of the Mosaic covenant (Deut. 6:8; Deut. 11:18). These "frontlets" were to be "memorials" on the forehead (cf. the substitution of zikkārôn for ṭôṭāpôt in Exodus 13:9), reminding the Israelite to think upon the commandments of the Lord and to keep them. Later Jewry took these "frontlets" in a literal ostentatious way and were rebuked by Jesus (Matthew 23:5). They tied little boxes on their foreheads and wrists and placed scripture verses in them as a reminder. One of these phylacteries was found in the caves of Qumran. (Theological Wordbook of the Old Testament) Kaiser on phylacteries - Rawlinson (1:300) believes that Moses borrowed and reinterpreted the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen.” (EBC) NET Note on phylacteries on your forehead - The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul Thompson - So the firstborn was to be a sign of the delivering power of God. A sign points to something. Now when we turn to the N.T., it is clear that Jesus Christ is frequently referred to as being the firstborn: Jesus was the firstborn of Mary–Mt. 1:25; Lk. 2:7; Jesus was the firstborn from the dead–Col. 1:18; Rev. 1:5 Jesus is the firstborn among many brethren–Ro 8:29 Jesus is the firstborn of all creation–Col. 1:15 Jesus is the firstborn from the dead - Col 1:18 Jesus is the firstborn Who is returning - Heb 1:6 All in Jesus are now also firstborn - Hebrews 12:23 NET Note - The pattern of the passage now emerges more clearly; it concerns the grateful debt of the redeemed. In the first part eating the unleavened bread recalls the night of deliverance in Egypt, and it calls for purity. In the second part the dedication of the firstborn was an acknowledgment of the deliverance of the firstborn from bondage. They were to remember the deliverance and choose purity; they were to remember the deliverance and choose dedication. The NT will also say, "You are not your own, for you were bought with a price, therefore, glorify God" ( 1 Cor 6:20). Here too the truths of God's great redemption must be learned well and retained well from generation to generation. Currid's application - It should be observed that the act of redeeming the first-born in Israel was a mere shadow of the work of Christ. The result of the tenth plague was a deliverance of Israel that was physical, earthly and temporal. The redemptive work of Christ in his death is much greater: it is also eternal and spiritual. Thus, the Old Testament act of redemption reaches its apex and its fulfilment in the work of the great Redeemer in the New Testament. Exodus 13:17 Now when Pharaoh had let the people go, God did not lead them by the way of the land of the Philistines, even though it was near; for God said, "The people might change their minds when they see war, and return to Egypt." The people might change their minds- Ex 14:11,12 Nu 14:1-4 De 20:8 Jud 7:3 1Ki 8:47 Lu 14:27-32 Ac 15:38 return to Egypt- Ex 16:2,3 De 17:16 Ne 9:17 Ac 7:39 Exodus 13 Resources - Multiple Sermons and Commentaries THE KING'S HIGHWAY (Via Maris) - See Purple Line ISRAEL'S TRAVEL ITINERARY BEGINS This next major section goes from Ex 13:17-15:21 and takes Israel from Egypt through the Red Sea and into the wilderness. This section has three short parts: the leading to the sea (17–18), the bones of Joseph (19), and the leading by the cloud and pillar (20–22). He leadeth me: O blessed thought! ---Joseph H. Gilmore He leadeth me, O blessed thought O words with heavenly comfort fraught Whate'er I do, where'er I be Still 'tis God's hand that leadeth me Sometimes mid scenes of deepest gloom Sometimes where Eden's bowers bloom By waters still, over troubled sea Still 'tis His hand that leadeth me He leadeth me, He leadeth me By His own hand He leadeth me His faithful follower I would be, For by His hand He leadeth me Lord, I would place thine hand in mine Nor ever murmur nor repine Content, whatever lot I see Since 'tis thine hand that leadeth me He leadeth me, He leadeth me By His own hand He leadeth me His faithful follower I would be, For by His hand He leadeth me And when my task on earth is done When by thy grace the victory's won Even death's cold wave I will not flee Since God through Jordan leadeth me He leadeth me, He leadeth me By His own hand He leadeth me His faithful follower I would be, For by His hand He leadeth me His faithful follower I would be, For by His hand He leadeth me For by His hand He leadeth me Warren Wiersbe introduces this section with these wise words - History does not long entrust the care of freedom to the weak or the timid.” President Dwight D. Eisenhower spoke those words in his first inaugural address, January 20, 1953. As the man who helped lead the Allies to victory in World War II, General Eisenhower knew a great deal about the high cost of victory as well as the heavy burden of freedom that always follows. British novelist Charles Kingsley rightly said, “There are two freedoms—the false, where a man is free to do what he likes; and the true, where a man is free to do what he ought.” Throughout their history, the nation of Israel struggled with both of these freedoms, just as God’s people struggle with them today. It’s a mark of maturity when we learn that freedom is a tool to build with, not a toy to play with, and that freedom involves accepting responsibility. Israel’s exodus experience taught them that their future success lay in fulfilling three important responsibilities: following the Lord (Ex 13:17–22), trusting the Lord (Ex 14:1–31), and praising the Lord (Ex 15:12–21). (Be Delivered) Now when Pharaoh had let the people go, God did not lead them by the way of the land of the Philistines, even though it was near - Travelers going east out of Egypt had two options “the way of the sea” or “the way of Shur.” On the Way of the Sea (Via Maris) route Israel could have walked to Gaza in only about ten days. From Succoth the fastest and shortest route to take to the Promised Land would be a northeast route of about 150 miles. But the easiest is not always the best! And so we see how God leads them in Ex 13:21 "going before them in a pillar of cloud by day to lead them on the way." What was this cloud? I personally think it was the Shekinah glory cloud. Matthew