DBG - January 24 - Exodus 13-15

In this chapter the Hebrews continue their journey as God gives more instructions about observing the Passover in the future.

vs. 2 – All of Creation belongs to the Lord by right of His status as Creator.  This special claim to the right of the firstborn males (females are excluded in this count as we will see) is based on the Lord’s right as redeemer of Israel in delivering them from Israel.

vs. 3 – The eating of unleavened bread is both a symbol of being free from sin (pictured in the leaven) and of the hastiness of their exit from Egypt (not having time to allow yeasted dough to rise).

vs. 5 – Deliverance is both from and to.  Israel had been brought out of Egypt but that is not the goal.  The goal is to get them to the Promised Land.

vs. 6-7 – We continue to develop piece by piece the celebration of Passover.  Much of this rehearses previously revealed commands like it being a weeklong and the eating of unleavened bread.  But with every repetition new layers are added.

vs. 8-9 – Another of the key aspects of the Passover celebration was that it was an opportunity to teach the future generations the history of redemption.  This eventually will become a scripted question and answer play that the Jews today observe at the Seder meal.

vs. 12 – We return to the Lord’s claim on the firstborn.

vs. 13 – Because God has claimed the firstborn males as His own, the Israelites were to “redeem” them back through sacrifice and offering.  This will be further developed.

vs. 14-16 – The redemption of the first born is another key observance through which Israel was reminded from generation to generation of God’s deliverance.

vs. 17 – The easiest route to the Promised Land would have been to travel from Goshen north or northeast until they came to the trade routes that ran parallel to the Mediterranean Sea.  They could have arrived in a matter of days had they gone this route.  Many factors play into why God took them a longer route and eventually delayed their arrival another forty years.  One of the main reasons here is that these recently freed slaves would be no match for the veteran military forces of the Canaanite peoples.

vs. 18 – This verse speaks to the great orderliness of the march as the travelled down the eastern shore of the Red Sea.

vs. 19 – Moses had taken care to carry out the wishes of Joseph in Genesis 50:26.

vs. 20 – Etham means “bounded by the sea” and is described as “the edge of the wilderness”.  This appears to be a name the Israelites gave to the place and is not a readily identifiable location from history.  See this article for a theory I like: https://www.bible.ca/archeology/bible-archeology-exodus-route-etham.htm

vs. 21-22 – God’s Providence led the Israelites as they journeyed through the manifestation of a pillar of cloud by day and of fire by night.  By these signs He led them and they followed.  These appear to be more than just navigation aids.   The fire gave them light by night as they journeyed in darkness.  I have heard some speculation that the cloud may have provided shade from the hot desert sun.

In this chapter we see the deliverance of Israel through the parting of the Red Sea.

vs. 2 – Pihahiroth means “mouth of the gorges”, Migdol means “tower”, and Baalzephon means “Baal of the north”.  Again, these locations are not readily identifiable with historical locations.  This article has the theory I like: https://www.bible.ca/archeology/bible-archeology-exodus-route-pi-hahiroth.htm

vs. 3-8 – God reveals that Pharaoh will seize the opportunity to try to overtake the Israelites and force them to return to slavery in Egypt.

vs. 9 – The survival of the chariot horses through the plagues is easily explained in that these were cared for in stables and not out in the fields affected by the judgments.  Special care was always used for military horses.  It appears a great call had gone out and every available man and horse and chariot were rallied to recapture the Hebrews.

vs. 10-12 – The people give into despair, already forgetting all the miracles God had done to bring them this far.

vs. 13-14 – Moses rallies the people to take courage.

vs. 15-18 – God’s plan for deliverance is revealed.  God will divide the sea when Moses lifts his rod.  Deliverance would come for the Hebrews and final judgment against the Egyptians.

vs. 19-20 – Often overlooked in this story is that God intervenes before the sea parts by delaying the Egyptian advance.  The wheels come off the chariots and the cloud blocks their path.

vs. 21-22 – The wind itself is not the catalyst for the sea dividing.  God uses it, especially in drying the sea bed.  The wind blowing from the east at a speed enough to part the sea would not allow people to pass through against it. 

vs. 23-25 – The Egyptians in their furious charge go into the dried sea channel.  God makes their wheels fall off and they continue urging their horses to pull the dragging chariots.

vs. 26-31 – The deliverance is complete as the hosts of Egyptians drown in the sea.

In this chapter we have the celebration of the deliverance at the Red Sea and the first challenge of the

vs. 1 – This is the first song of praise recorded in Scripture.  We will talk more about Hebrew poetry later, but for now know that it is not based on rhyme and rhythm, but rather the coupling of two lines together.  The “rhyme” is in the relations of the two parts of the line.  IT would have been sung antiphonally, a leader singing the line and the people repeating it.

vs. 11 – God had proven Himself immeasurably greater than the gods of Egypt.  No power, real or imagined, can compare to Him.

vs. 14-16 – Note the anticipation of the future victories in the Promised Land (literally the land of the Philistines in vs. 14) based on the deliverance they had already seen.

vs. 20 – Communal folk dancing is a common celebration in ancient Israel.”

vs. 22 – Shur means “wall”.  It is a region stretching south of Canaan.  It is mentioned in Genesis 16:7, 20:1, 25:18, and 15:22.  It would have included the territory around the Gulf of Aqaba.

vs. 23 – Mara means “bitter”.  The water is brackish, blending seawater and freshwater.

vs. 24 – In three days they had already forgotten the mighty power of God to deliver them 

vs. 25 – Moses acts as mediator between Israel and God.  He cuts down a particular tree that God chose and cast it in the water, which became good to drink.  There is no natural explanation for this.  The miracle did not require the tree, but because of the tree they knew the water was now good.  There are so many wonderful illustrations that can be made here of how Christ and the Cross change us from bitter to sweet.

vs. 26 – The lesson of the day for the Hebrews was that they should trust in God and follow Him, and God would respond in blessing them so that they would not have to endure anything like the plagues that came upon Egypt.

vs. 27 – Elim means “trees”.  This is like the classic oasis with water and shade in a barren land.

One of the great features of today’s reading is the song of celebration after the Red Sea crossing.  When God performs mighty deeds He deserves mighty praise.  Take the time to properly celebrate what God has done in your life.  Lift up a “new song” that could not have been written before, but could only be produced in that moment of thankfulness.

Our hymn today, often titled “The Ruin of Antichrist”, is by Isaac Watts.  I see in it the spirit of Moses’s song of victory in Exodus 15.  It is a song of praise for the all-conquering God.

"I lift my banner (saith the Lord,)
"Where Antichrist has stood;
"The city of my gospel foes
"Shall be a field of blood.

"My heart has study'd just revenge,
"And now the day appears;
"The day of my redeem'd is come
"To wipe away their tears.

"Quite weary is my patience grown,
"And bids my fury go:
"Swift as the light'ning it shall move,
"And be as fatal too.

"I call for helpers, but in vain:
"Then has my gospel none?
"Well, mine own arm has might enough
"To crush my foes alone.

"Slaughter and my devouring sword
"Shall walk the streets around,
"Babel shall reel beneath my stroke,
"And stagger to the ground."

Thy honours, O victorious king!
Thine own right hand shall raise,
While we thy awful vengeance sing,
And our deliv'rer praise.