CRITICAL NOTES.—
Exodus 13:4. The month Abib.]—The “month of the ear-time, according to tradition the month Nisan in the later Hebrew, corresponding to April” (Fürst).
Exodus 13:16. Token.] The same as “sign” in Exodus 13:9. Frontlets.] “Bands” or “fillets” (Gesenius, Fürst, Davies). Probably explanatory of the more general word “memorial” in Exodus 13:9. It seems equally unwarranted either, on the one hand, to assert that these passages (Exodus 13:9; Exodus 13:16, with Deuteronomy 6:8; Deuteronomy 11:18), were intended to bear an exclusively metaphorical meaning; or, on the other hand, to make them a warrant for the elaborate phylacterial ceremonialism developed by Hebrew tradition. Why should not injunctions of this nature be left just where Divine wisdom has left them! If they point to external memorials, well: these need not be indiscriminately condemned. But if God has left time, manner, and degree unordained, why should human authority step in and bind what God has left free! Hence, when Kalisch says, “Tradition has made the most extended use of the liberty left to it with regard to the Tefillin by the indistinctness of the text, and has compiled very minute precepts concerning their arrangement and their use,” we admit the fact of the “extended use,” but we altogether demur to the assumed justification of it from “the indistinctness of the text.” The indistinctness of general divine laws, when rightly construed, means the FREEDOM OF THE SUBJECT from any “minute precepts” as to the precise method of obeying. How sad that Christians as well as Hebrews should be so slow to learn this lesson! We are surprised that even Davies (Heb. Lex. under טוטפת) should draw upon Hebrew tradition for his explanation of this Biblical term. We agree with Tregelles, in Gesenius’ Heb. Lex. (Bagster), that “it requires proof that the Jewish phylacteries are here intended by these fillets or bandages.” Those who care to know what the Jewish phylacteries were, how they were worn, what virtues were ascribed to them, and about the best things to be said in their favour, should by all means consult Kalisch’s long and interesting note on this chapter. Above all, let any, disposed to ultra-ritualism, ponder well the woes denounced in Matthew 23:21.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 13:1-16
THE SANCTIFICATION OF THE FIRST-BORN TO THE LORD
The Israelites are now marching out of Egypt. It was a great exodus, and Moses would not have undertaken the leadership of it but for the consciousness which he had that God was with him. This was the appropriate time to remind the children of Israel of their moral obligation to the Divine Being who had so wonderfully and mercifully delivered them from a condition of degrading slavery. Hence we find in the commencement of this chapter that God spoke through Moses to the emancipated nation, imposing upon them ordinances and duties suitable to their new condition of life. All the deliverances of the soul are associated with religious duties and obligations expressive of gratitude and devotion.
I. That the good are required to sanctify their first-born unto the Lord. “And the Lord spake unto Moses, saying, Sanctify unto Me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is Mine.” Thus it is the duty of the good to separate unto the Lord the first-born, that is to say, the most excellent of their possessions, the most valuable, and that which is viewed with the greatest regard.
1. This sanctification of the first-born was required by the Divine commandment. God told Moses that the Israelites were to sanctify their first-born unto Him. It was not left to their option. It was not the outcome of human device. It was not the unauthorised suggestion of a grateful heart. It was commanded by heaven, otherwise it would never have occurred to man to sanctify his best things to the Lord; and if it had, he would probably have resisted the idea as antagonistic to his temporal welfare. This duty is founded upon the Divine Creatorship, and needed to be clearly and authoritatively revealed, or it would have been misunderstood and neglected. Men do not like religious duties to make demands upon their property; they prefer a cheap religion, and many would rather do without any than sanctify their first-born to the Lord. The Divine command to man is that he give the best of his possessions—territorial, physical, domestic, mental, moral, and spiritual—to the Lord.
2. The sanctification of the first-born was a grateful acknowledgment of the Divine mercy in sparing the first-born from the midnight destruction. The first-born of the Israelites had been mercifully preserved from the stroke of the Destroying Angel, which had inflicted death upon the first-born of Egypt in the silent midnight hour. Hence what more reasonable than that the life that had been thus spared should be separated unto the Lord. God does not arbitrarily and unjustly demand the property of men; He only requires what He has given, and what He has preserved from the grave. And those who refuse to devote their best things to the service of the Lord show that they are insensible to the richest mercy, and therefore to the highest claims. Heaven never asks more than it gives, or more than is consistent with the gratitude of a devout heart to bestow. All its requirements are based upon the bestowment of past mercy.
3. The sanctification of the first-born was to be associated with the deliverance of the Israelites from the bondage of Egypt (Exodus 13:15). By the separation of the first-born unto the Lord an Israelite would have many and varied memories awakened within him; he would be reminded of the eventful night on which death visited every Egyptian family, of the departure of his nation from a cruel bondage, and of the wondrous power and providence of God. And even when the multitude that came out from Egypt were dead, in the history of the nation of Israel, the separation of the first-born would always be associated with the idea of national deliverance. And so with the good, the gift of their best things and most excellent property to God is always connected with their soul-deliverances. They are glad to dedicate their first-born to the Lord in remembrance of the hour of their moral freedom. They regard this duty as a memorial of the past.
II. That the good in sanctifying their first-born unto the Lord are not called upon to give up the sole use of their property, but to redeem and to put it to a lawful use. “But all the first-born of My children I redeem.” The Israelites were not required to give up their first-born literally to the Lord, to His service in the Temple. They were to dedicate them to the Lord by sacrifice. And in this we have set forth a sublime truth, namely, that a true sanctification of property does not altogether consist in giving it literally to God, but in using it for Him, and thus, in a higher sense, giving it to Him through the sacrifice of the cross. If men were literally to give their first-born to the Lord, much of the commerce and activity of the world would be interrupted; but by the redemption of the cross the giving consists in the using what we have for the highest moral purposes of life. Who would not desire his first-born to be the Lord’s? God is worthy of the best we can give Him.
III. That the good are required to connect the sanctification of their first-born with sacrifice. “And all the first-born of man among thy children shalt thou redeem (Exodus 13:14). This redemption was to be by sacrifice. Thus we find that Hannah, presenting Samuel unto the Lord, brought a sacrificial offering with her, that he might be accepted (1 Samuel 1:24). So with the mother of our Lord. That which is born in sin cannot become the Lord’s but by this constitution of mercy, everywhere set forth, and having its fulfilment in Christ. St. Peter contrasts the redemption of the first-born under the law with the redemption which is by Christ (1 Peter 1:18-19). If the first-born died there was to be no redemption. Christ seeks our life. He wants no dead thing in His service. Such provision was made for Israel even from infancy; what an encouragement to present our children unto the Lord in early life! But parents need reminding of this duty.
1. Because they are liable to forget the service which past mercy requires of them.
2. Because they are apt to be selfish in the use of their property.
3. Because they are not sufficiently spiritually minded to see God in their prosperity, and therefore forget His claims.
4. Because they do not like to pay the redemption price.
IV. That the good are to teach the right of God to the first-born, to their posterity (Exodus 13:14-15). Children are very inquisitive. They will ask questions, even about religious matters. At such times they should be carefully and solemnly instructed in Divine truth. The family is the best school for the young. These questions must not be evaded. Their true explanation must be given, and in an interesting manner. Children should be brought up to the ordinances of the Lord, and to the obligations of religion. They should early be taught the meaning of self-sacrifice, and the moral grandeur of giving to the Lord. Even the young have their first-born, which they can be taught to give to the Lord; and if they grow up in the spirit of this obligation they will, in after days, impart to it a truer meaning, and give to it a more solemn influence than before they were capable of. LESSONS:
1. That the good must sanctify their best things to the Lord.
2. That this can only be done by the redemption of the cross.
3. That the young must be early taught their obligation to the Lord.
THE ORDINANCES OF THE LORD. Exodus 13:5-16
We read that Moses had previously instituted the Passover, and had made known to the people all the duties connected therewith. This repetition was, however, quite necessary. Men are dull students of the Divine requirements; they are very liable to forget the mercies of God, and their consequent duty. They need to be constantly reminded thereof. God bestows great care on the moral instruction of the Church. Let us strive to be more mindful of the ordinances of Jehovah.
I. That the ordinances of the Lord must be observed in the times of prosperity. “And it shall be when the Lord shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which He sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month” (Exodus 13:5). In the wilderness the Israelites could not keep this feast, as they were fed with manna, and had neither leavened nor unleavened bread at their command. But there was a danger lest when they got into the fruitful country they should forget the estate from whence they had come, and therefore Moses, in anticipation of better days for the nation, again enjoins this service as obligatory. The changing fortunes of Israel were to be no impediment to the celebration of the Passover. How many people in meagre temporal circumstances attend well to all the ordinances of the Lord, who in times of prosperity are altogether unmindful of them! They forget God and the mighty deliverance He has wrought for them in the splendour and plenty of their success. Prosperity sometimes leads to atheism. The land flowing with milk and honey ought to lead men nearer to God in thought, ought to render them more grateful to Him, and ought to find them more willing to celebrate the glory of His wondrous name. The sacrament of the Lord should not be neglected in the prosperous days of life. The soul needs Jehovah then as much as heretofore.
II. That the ordinances of the Lord must be observed with great sincerity of heart. “Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters” (Exodus 13:7). And so those who attend to the solemn ordinances of the Lord must do so with sincerity of heart, without reservation or duplicity of motive. They must purge out the hidden corruption of the soul. They must avoid the appearance of evil; no leavened bread must be seen with them. And those who come to the sacramental table of the Lord must be sincere in their desire to be pure, must be reverent in their disposition as they commemorate His death, and they must be truly grateful for their deliverance from the bondage of sin. Their entire life must be in sympathy with the service they are anxious to keep worthily.
III. That the ordinances of the Lord must be observed with true intelligence. “And thou shalt show thy son in that day, saying, This is done because of that which the Lord did unto me when I came forth out of Egypt” (Exodus 13:8-9). The ordinances of the Lord are to be intelligently observed. They are to be thoroughly understood by the Church, in their intellectual and moral significance. It may be to the advantage of some to surround their Church rites with the supposed glory of mystery, but this is more allied to heathenism than to Christianity. Superstition can render but scant worship. The sacraments of Christianity are simple and intelligible; all may understand their import, and ought to do before they venture to observe them. They have interesting associations. They are allied to the most eventful histories and experiences of the soul.
IV. That the ordinances of the Lord must be observed with parental solicitude. “And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage” (Exodus 13:14-15). Parents should studiously seek to instruct the young in the rites and ceremonies of their religion, and in the reasons on which they are founded (Psalms 78:5-8). Children should early know the stories of sacred writ, and should be taught their moral significance. The honour of God demands this. The good of the youthful soul requires this. God has appointed the family the moral nursery of the young. LESSONS:—
1. To attend to all the ordinances of the Lord.
2. To attend to them at the most appropriate time.
3. To attend to them in right spirit and temper.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 13:1-2. In the day of deliverance God judgeth meet to give ordinances to the Church.
Jehovah must Himself be the Author of all ordinances tending to His service.
God by His ministers may make known His ordinances to His Church.
The first-born are God’s proper portion in the world, and He will have them holy.
“Sanctify unto Me all the first-born.”
1. A command.
2. A duty.
3. A privilege.
4. A benediction.
5. A prophecy.
THE DIVINE RIGHT TO THE BEST THINGS OF MAN
“It is Mine.” This is the language of God in reference to each one of us. It is Mine:—
I. Because I created it.
II. Because I preserved it.
III. Because I endowed it with everything that makes it valuable.
DAYS TO BE REMEMBERED
Exodus 13:3. “And Moses said unto the people, Remember this day.” There are certain days in the history of each one of us which are worthy of pre-eminent remembrance, because they are influential in our history, and will be to our destiny. Such was the case with the Israelites; the day on which they were delivered from Egyptian bondage was memorable.
I. There are days in the history of individuals which ought to be celebrated. As the day of Israel’s freedom would be remembered, so the day of the soul’s freedom from the captivity of Satan should be celebrated. It is well to observe as a joyous festival the day on which the soul found peace with God. The returning of the day should be marked by a return of the first enthusiasm and devotion of the soul.
II. There are days in the history of Churches which ought to be celebrated. There are days in the history of every vigorous Church in which it came out of some bondage, in which it emerged into new life, in which it entered upon some great enterprise, and these are worthy of remembrance. The very commemoration of such times would awaken glad memories and beget new strength.
III. There are days in the history of nations which ought to be celebrated. There are days when the nation came out of stern bondage, when it entered upon an improved civilized life, when a spirit of devotion seemed to possess the national heart; such times ought to be remembered.
Exodus 13:5-7. Future times of God’s mercy must be times for Israel’s duty.
The Canaanites shall be abolished, and Israel shall flourish.
It is well to consider God’s oath to His Church for all good promised.
The Church has a good portion in store.
Exodus 13:8-10. The instruction of children is a duty upon parents.
God commands the celebration of ordinances, and that children shall be instructed in them.
The reasons of Divine ordinances must be understood by parents and children.
Sacramental signs, and memorials of God, He is pleased to give His Church.
God would have His signal memorials at hand, and before the eyes of His people.
The Passover was a true sacramental sign and seal of God’s covenant.
By sacraments rightly used God’s covenant is confirmed on hearts and in profession.
God’s mighty and gracious redemption is a just cause of such memorial.
It is God’s prerogative to make anniversary memorials of His mercies.
Exodus 13:11-13. Jehovah is the beginning and end of His own ordinances.
All that God requires must His people make to pass from them to Him.
God has a property in all creatures, be they ever so unclean.
God has ordered redemption for unclean by putting the clean in their stead.
A price has God set for man’s redemption to gain a Church for the first-born.
The law of the first-born has its truth and accomplishment in Christ Jesus (Colossians 1:15).
Exodus 13:14-16. Ancient ordinances may be justly questioned in succeeding ages to know the meaning of them.
Reason is to be given of our religion to such as reasonably demand it.
Redemption mercies are to be recorded and reported as just ground of God’s ordinance.
Oppositions against redemptions are justly declared to make the work glorious, and God’s people obedient.
God’s redeeming mercies ought to work in the Church eternal memorials of Him.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Exodus-Symbolism! Exodus 13:4. This was a new life for Israel. As it had its new scenes, new wants, new duties, and new occupations, so does the “new life” of John
3. The world’s fair and alluring landscape, with its great cities, fruitful fields and gardens, were left behind; while the sandy waste and wild mountain fastnesses of the pilgrim path to the Heavenly Canaan take their place. But they were FREE. When the great patriot and martyr-president of the United States contemplated the liberation of the African slaves in the Southern States, he was met by the argument that by freedom the negroes would lose much worldly comfort and pleasure conferred on them by their masters. His response was brief: “They will be free.” Though Israel lost the vision of fertile vales, of sacred sycamore groves, of richly-laden fruit orchards, &c., they gained their freedom. Liberty was more sweet, more priceless than the splendours and luxuries of Egypt. Christian freedmen prefer the bleak and barren pilgrim-path to the “pleasures of sin; and, like Israel, they look forward to the climax of liberty, that rest which remaineth for the people of God. When the Church has reached the ultima thule of her wilderness-way, then in the Celestial Canaan—
“The jubilant bell
Will ring the knell
Of slavery for ever.”
—Whittier.