FROM BONDAGE TO
FREEDOM
The Grateful Debt of
the Redeemed
Exodus 13 SCC 9/2/12
Verses 1 and 2 call for sanctifying the firstborn, verses 3-10, instructs the yearly ritual of the unleavened bread, but then verses 11-16 returns to the discussion of the firstborn. The passage stresses how God redeemed, for this is explained in verses 3 and 4, then in verses 8-10 to the son, and then again in verses 14-16 to the son. So we would have to word the idea with this as the basis: In view of God’s mighty redemption, the redeemed must be separated from evil and set apart to the Lord’s service.
1. In the first part eating the unleavened bread v 7 recalls the
night of deliverance in Egypt, and calls for purity (leaven representing that
which can permeate and corrupt) 1-10.
God demands that the redeemed be sanctified and
set apart (1, 2).
First, God demands that the redeemed be
sanctified to him (13:1, 2). Sancitfy, means “be holy, be set apart, be distinct,” and here “sanctify,
set apart.” This is the general principle of the chapter--the firstborn were
sacred to God, and must be set apart for His use. Every firstborn (the redeemed in the last plague)
were to be God's.
The
same holds true of the NT, i.e., those specially redeemed God may claim for his
special purposes. You were bought with a
price; do not become slaves of men 1 Cor 7:23. This
is spiritual slavery to the ways of men, the ways of the world, and the ways of
the flesh. We are to leave sin and anything else that encourages sin remaining
sanctified.
God requires the redeemed to purify themselves (3-10).
This
portion stresses that God requires his redeemed to remember their redemption by
purifying themselves. This is the instruction of the Feast of Unleavened bread:
(1) First is the command v 3 to remember with a
feast. Then the reminder of the mighty deliverance n v 3 & 9 and then there
is the command to keep the feast (vv. 9, 10) again.
(2) “With a mighty hand” occurs in verses 3, 9,
14, and 16 to emphatically emphasize the point. (3) Also, the explanation to
the son is repeated in verses 8 and 14.
(4) The time framework of the conquest is found
in both verses 5 and 11.
A. The command to keep the feast
based on the mighty deliverance 3-8
Remember: v 3 stresses the basic
meaning as everything involved with remembering. This word usually implies that
there will be proper action based on what was remembered.
Powerful Hand: They had seen that
powerful hand at work through the ‘blows’ God brought upon Egypt. This was
convincing evidence that God was at work through Moses. Today the power of God
seen in answers to prayer, spiritual growth, and conversions, all is miraculous
evidences of God's power. If someone is teaching or preaching the word of God
and at the same time demonstrating through his life and ministry the power of
God, there should be no fear that the people of God will believe him. When Paul
wished to prove he was authentic (i.e., called of God and doing the work of
God), he had no letters of commendation other than the believers he led to the
Lord (2 Cor. 3:2).
You Shall Observe: 5 Israel was saved from slavery into service for God as remembered
by this ceremony ‘this day’ v 3, ‘this month’ v 5, & ‘from year to year’ v
10. For the powerful deliverance gives God the right to demand compliance.
B. The reminder of the
deliverance and the command to keep the feast 9-10
The
manner of retaining the great deliverance in the memory of the nation (vv. 8,
9) is they shall teach their children the reasons for the Feast, as a binding
law to be a memorial of the deliverance. This will remind the
nation of its duties to the Lord in gratitude for the great deliverance.
Sign: v 9 The point of the teaching was obviously
meant to keep the Law of God in the mind of the people, to remind them of their
duties. That these festivals and consecrations were to be signs and memorials
is akin to the expressions used in the Book of Proverbs (3:3, “bind them around
your neck . . . write them on your heart”). The people were to use the
festivals as outward and visible tokens to remind them to obey what the Law
required.
Picture: (In Exodus 13, God asks the Israelites to remember His provision
of deliverance by a sign on their hand and as “…phylacteries on your forehead,
for with a powerful hand the Lord brought us out of Egypt
(Ex.13:16).” Exodus 13:1-16 is the basis for Jewish men wearing
phylacteries or tefillin (t’FILL-in).
The word tefillin comes from
a Hebrew word for prayer: “tefilah.” Jews wear these
prayer boxes as a reminder of the presence of the Lord, His commandments, and
their duty to serve the Lord. Four sections of scripture are included in the tefillin. Two of these are Exodus 13:1-10 and Exodus
13:11-16. The other two segments of scripture are Deuteronomy 6:4-9, and
Deuteronomy 11:13-21. The boxes are worn during prayer, on the head and arm, as
prescribed in the above passages. These boxes serve as capsule-sized reminders
of the whole Torah, and as a symbol of God’s covenant with Israel.)
The purpose of using this ceremony as a
sign and a memorial is that the Law might be in their mouth v 9. The point is
that they might be ever talking about the Law as their guide as they go about
their duties (see Deut. 6:7; 11:19; Josh. 1:8). The reason for what has just
been instructed is because the Lord delivered them from bondage. He has the strongest claims on their life.
2. In the second part the dedication of the firstborn was an
acknowledgment of the deliverance of the firstborn from bondage 11-16.
God requires the dedication of the firstborn
(11-16).
What is interesting here, is unlike the
responsibility in v 2, it is to “give over” v12. The Lord claimed the
firstborn, and the Israelite was to cause his firstborn to cross over to Him.
The other notable thing is that the child was not retained by the Lord, but
redeemed by the Father v 13. So the requirement was for a costly dedication. The Lord here claimed the firstborn as His own. The remarkable
thing about this is that the Lord did not keep the firstborn that was dedicated
to Him, but allowed the child to be redeemed by his father. It was an
acknowledgment that the life of the child belonged to God as the one redeemed
from death, and that the child represented the family. Thus, it all referred to
the dedication of the redeemed to Him.
Donkey: 13 The
owner might not redeem it, but if he did not, he could not keep it, he had to
kill it (so either a lamb for it, or the donkey itself). But the donkey could
not be killed by shedding blood because that would make it a sacrifice, and
that was not possible with this kind of animal under the law.
This
is followed then by the instructions for passing on the explanation from
generation to generation v 13-15. So, here a distinction is made: one sacrifices the firstborn animals to the
Lord, but the children he redeems v 13 & 15.
Man: 13 The text has “every firstborn
of man among your sons.” The addition of “man” is clearly meant to distinguish
this instruction from animals. One
was to sacrifice the firstborn animals to the Lord; but the children were to be
redeemed by their fathers.
Son: 14 As with verse 8,
the Law now requires that the children be
instructed on the meaning of this observance. It is a memorial of the
deliverance from bondage and the killing of the firstborn.
Mighty Hand: 14 In
translation “strength” becomes the modifier, because “hand” specifies where the
strength was. But of course the whole expression is anthropomorphic for the
power of God.
Stubborn: 15 has “dealt hardly in
letting us go” or made it hard to let us go”. The verb is the simple “he made
hard” or in the context he “hardened his own heart.” The verb is figurative for
“be stubborn” or “stubbornly refuse.” Pharaoh hardened his heart in response to
the circumstances God created. God was involved in hardening Pharaoh’s heart
through these.
Lesson: They were to remember the
deliverance and (1) choose purity (feast of unleavened bread); they were to
remember the deliverance and (2) choose dedication (be devoting).
The pattern of the passage now emerges more
clearly; it concerns the grateful debt
of the redeemed. (1) In the first part eating the unleavened bread recalls
the night of deliverance in Egypt, and calls for purity.
(2) In the second part the dedication of the
firstborn was an acknowledgment of the deliverance of the firstborn from
bondage.
CONCLUSION:
The New Testament will also say, “You are not
your own, for you were bought with a price, therefore, glorify God in your
body” 1 Cor 6:20! Here too the truths of God’s great
redemption must be learned well and retained well from generation to
generation.
1. Remember you belong to God and daily set
yourself apart to Him and for Him and apart from the world.
2. Dedicate and devote yourself to His purposes and will. Initiate and deliberate. Do you? When?