Êxodo 13

David Guzik · Citado em PreceptAustin

Êxodo 13

Guzik - It would have been easy for the Israelites to think that the Via Maris was the way to go; it had good, easy roads, the shortest distance, it was a trade route so food and water could be bought. But the dangers of the way were too great, though they could not see them. God anticipated dangers they could not see.. In the same way, God will never allow us to face more than we are able to bear; He knows what we can handle (1 Corinthians 10:13+). “He carefully chose their way out of Egypt; not the nearer, but the safer. He tempts not above what we are able: but so orders the matter, that evils are not ready for us until we for them.” (Trapp)i. “The nation delivered and consecrated is seen at once as under the direct government and guidance of God.” (Morgan) NET on the verb lead - The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them. NET on Philistines - The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. There is another reason Moses was not to lead them directly to Canaan - it was to fulfill a sign. Jehovah had promised Moses a sign after he brought the Israelites out of Egypt... And He said, “Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain (Ex 3:1+ = "mountain of God").” (Ex 3:12+) for - Term of explanation. This one is obvious. God said, "The people might change their minds when they see war, and return to Egypt - Moses gave them direction but as he received it from the Lord. This is the first mention of God since Exodus 10:25+ (LORD our God). The Egyptians had fortresses on the Via Maris (see map above) and would have engaged Israel in battle had they gone "the easy way." The Hebrew is translated naham here in the Septuagint with the verb apostrepho which means to turn away from something, in this case from their journey to the promised land. NET adds on naham "This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets." THOUGHT - Is there not a lesson for all of us? What appears to be the "easy way" at first glance and using human logic is not always the best way. It is not always the way the LORD would lead us. The upshot is that when we are preparing for some "journey" that is different from our routine (e.g., we feel God is calling us to go to the missionary field, etc), we need to plead for His lead and then heed His lead! It is that simple! But it not the route our flesh wants us to go, for it says "Go the easy route. You don't need God's guidance on this one. It's so straightforward, surely this is the way God would lead you, so go ahead and go!" Jeremiah 10:23 I know, O LORD, that a man’s way is not in himself, Nor is it in a man who walks to direct his steps. Matthew

Êxodo 13

Guzik - The Red Sea first mentioned here is not the huge expanse of the Red Sea (some 100 miles wide), but the western “finger” of the Red Sea that extends up unto the border areas of Egypt—the modern day Gulf of Suez. NET Note on Red Sea - The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and Gulf of Aqabah(see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף a word for reedy water plants (Ex2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suph as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Red Sea - 26x in 26v in NAS - Exod. 10:19; Exod. 13:18; Exod. 15:4; Exod. 15:22; Exod. 23:31; Num. 14:25; Num. 21:4; Num. 33:10; Num. 33:11; Deut. 1:40; Deut. 2:1; Deut. 11:4; Jos. 2:10; Jos. 4:23; Jos. 24:6; Jdg. 11:16; 1 Ki. 9:26; Neh. 9:9; Ps. 106:7; Ps. 106:9; Ps. 106:22; Ps. 136:13; Ps. 136:15; Jer. 49:21; Acts 7:36; Heb. 11:29 John MacArthur on where they crossed the Red Sea - Four views have generally emerged: It was located in the northeastern region of the delta—but this would have been in effect “the way of the sea” and would not have been 3 days’ journey from Marah (Ex 15:22, 23); in the northern end of the Gulf of Suez—but this rules out entry into the wilderness of Shur (Ex 15:22); in the vicinity of Lake Timsah or the southern extension of present day Lake Menzaleh—but probably more than 3 days from Marah; in the Bitter Lakes region, satisfying, in terms of geography and time, all objections to the other options. (MSB) and the sons of Israel went up in martial array from the land of Egypt - It is interesting that many of the translations say that Israel went out of Egypt "equipped for battle. (Ex 13:18ESV); "armed for battle" (Ex 13:18NIV), " in battle formation" (Ex 13:18CSB); "prepared for battle." (Ex 13:18 NET) And yet verse 18 says "The people might change their minds when they see war, and return to Egypt." The old NKJV may be the best translation "in orderly array." As J Vernon McGee rightly observes "The Israelites had just come out of slavery, and they were not prepared for warfare. The Israelites coming out of Egyptian slavery had no weapons to fight with; so God graciously took them through the wilderness." And so McGee suggests that the word here is "means that the children of Israel left Egypt in an orderly manner. They did not come out of the land like a mob but in an organized way. They did not have an army but they lined up five in a row. If you had seen them going through the wilderness, you would have observed a most orderly group." NET Note says martial array " is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.” Exodus 13:19 Moses took the bones of Joseph with him, for he had made the sons of Israel solemnly swear, saying, "God will surely take care of you, and you shall carry my bones from here with you." Currid - And Moses took the bones of Joseph with him because he made the children of Israel truly swear, saying, ‘God will certainly visit you, and you will bring up my bones from this [place] with you.’ for he had - Ge 50:24,25 Jos 24:32 Ac 7:16 God - Ex 4:31 Ge 48:21 Lu 1:58 7:16 Exodus 13 Resources - Multiple Sermons and Commentaries MOSES CARRIES OUT AN OATH SWORN 400 YEARS EARLIER! Background - Genesis 50:24-26 Joseph said to his brothers, “I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob.” 25 Then Joseph made the sons of Israel swear, saying, “God will surely take care of you, and you shall carry my bones up from here.” 26 So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt." Note he was embalmed, place in a coffin but not buried. Guzik points out that "Genesis 50:25–26 says specifically that Joseph was never buried. His coffin laid above ground for the four hundred or so years until it was taken back to Canaan. It was a silent witness all those years that Israel was going back to the Promised Land, just as God had promise. Now the promise was being fulfilled."

Êxodo 13

Guzik - The pillar of cloud by day and of fire by night was also there as a sun and a shield: He spread a cloud for a covering, and fire to give light in the night (Psalm 105:39); or as it says in Psalm 84:11: For the LORD God is a sun and shield; the LORD will give grace and glory; no good thing will He withhold from those who walk uprightly....According to Cole, the ancient Hebrew for pillar literally means “something standing.” It was probably more of what we would think of as a column than a pillar. Psalm 105:39 describes the sheltering effect of the pillar of cloud by day - He spread a cloud for a covering (screen, defense, veil; Lxx = skepe), And fire to illumine by night. The noun skepe = shade as afforded by trees suggesting protection and security. Skepe is not found in the NT but is found in 39 verses in the OT - Gen. 19:8; Exod. 26:7; Jdg. 5:8; Jdg. 9:15; 1 Sam. 25:20; Est. 4:14; Job 21:28; Job 24:8; Job 37:8; Ps. 17:8; Ps. 36:7; Ps. 61:4; Ps. 63:7; Ps. 91:1; Ps. 105:39; Ps. 121:5; Cant. 2:14; Isa. 4:6; Isa. 16:3; Isa. 16:4; Isa. 25:4; Isa. 28:2; Isa. 30:3; Isa. 49:2; Ezek. 31:12; Ezek. 31:17; Hos. 4:13; Hos. 14:7 Wiersbe on pillars for guidance - We don’t have this same kind of visible guidance today, but we do have the Word of God which is a light (Ps. 119:105) and a fire (Jer. 23:29). It’s interesting to note that the pillar of fire gave light to the Jews but was darkness to the Egyptians (Ex. 14:20). God’s people are enlightened by the Word (Eph. 1:15–23), but the unsaved can’t understand God’s truth (Matt. 11:25; 1 Cor. 2:11–16). The Spirit of God, who is the Spirit of Truth, guides us by teaching us the Word (John 16:12–13). Just as God spoke to Moses from the pillar, so the Lord communicates with us from the Scriptures by making them clear to us. There are times when we aren’t sure which way God wants us to go, but if we wait on Him, He will eventually guide us. How foolish it would have been for the Jews to pause in their march and take a vote to see which route they should take to Mount Sinai! Certainly there’s a place for community counsel and referendum (Acts 6:1–7), but when God has spoken, there’s no need for consultation. On more than one occasion in Scripture, the majority has been wrong. (Be Delivered John Currid - Moses now presents Yahweh in theophany. In the Old Testament, the appearance of Yahweh arrives in many forms: at times he appears as a man (e.g., Gen. 18:1–33) or in a bush (Exod. 3:1–6). Often he would appear as a glory cloud, called the Shekinah glory by some writers. The glory cloud was a visible symbol of God’s presence among his people. In the present story we see Yahweh in a double theophany. It is, as Kline remarks, a ‘double-columned cloud-and-fire revelation of the Glory-Spirit at the exodus’. The reason for the two theophanies is clear: it is so that Yahweh would be with his people and lead them ‘by day’ and ‘by night’. The use of the two opposites underscores the all-inclusive nature of God’s presence with Israel. Both occurrences of the word ‘pillar’ are introduced by a form of the preposition beth. Here it is probably used as a beth essentiae, meaning ‘as’ rather than ‘in’. This grammatical point accentuates the fact that both the cloud and the fire are no more nor less than theophanies. For the Hebrews these manifestations of God were no small thing. Although they were traversing unknown territory they had no reason to fear. Yahweh ‘was going before them’, guiding, directing and leading them. (EPSC-Ex) J