Exodus Chapter 13
God’s Instruction to Israel upon Their Departure
A. Instructions for a New Nation
(Exodus 13:1–2) The firstborn belongs to God.
“Then the LORD spoke to Moses, saying, ‘Consecrate to Me all the firstborn, whatever opens the womb among the children of Israel, both of man and beast; it is Mine.’”
The LORD commanded Israel to consecrate to Him all the firstborn, both human and animal. The term “consecrate” means to set apart or dedicate for holy use. In this command, God claimed ownership over the firstborn as a visible reminder that all life ultimately belongs to Him. This was not a mere suggestion but a divine mandate tied to Israel’s identity as His redeemed people.
The word “consecrate” carries dual implications. In some contexts, it referred to offering a sacrifice, while in others it indicated that something was set apart as belonging to God. Both meanings reveal the seriousness of God’s claim over the firstborn. This dedication symbolized the nation’s total devotion, just as the Sabbath day and the first fruits of the harvest represented the sanctification of all time and produce to the LORD.
When God said, “It is Mine,” He provided three underlying reasons for this ordinance. First, Israel as a nation was God’s “firstborn” among the peoples of the earth, as stated earlier: “Then you shall say to Pharaoh, ‘Thus says the LORD: Israel is My son, My firstborn’” (Exodus 4:22). The dedication of every firstborn honored that covenant relationship. Second, the firstborn was regarded as the choicest and best, and the LORD is always worthy of the best that man can offer. Third, the act served as a continual memorial of Israel’s redemption from Egypt, where God struck down Egypt’s firstborn but spared Israel’s. Every firstborn child and animal that was set apart became a living testimony to the cost of redemption and the mercy of God.
This command reminded Israel that their deliverance came at the expense of judgment upon Egypt. As one commentator observed, “Israel had been saved through the destruction of Egypt’s firstborn, and now they were required to dedicate their own firstborn as a constant memorial of their deliverance.” It was both an act of gratitude and a reaffirmation of belonging—Israel and her offspring belonged wholly to the LORD.
(Exodus 13:3–7) The Feast of Unleavened Bread.
“And Moses said to the people: ‘Remember this day in which you went out of Egypt, out of the house of bondage; for by strength of hand the LORD brought you out of this place. No leavened bread shall be eaten. On this day you are going out, in the month Abib. And it shall be, when the LORD brings you into the land of the Canaanites and the Hittites and the Amorites and the Hivites and the Jebusites, which He swore to your fathers to give you, a land flowing with milk and honey, that you shall keep this service in this month. Seven days you shall eat unleavened bread, and on the seventh day there shall be a feast to the LORD. Unleavened bread shall be eaten seven days. And no leavened bread shall be seen among you, nor shall leaven be seen among you in all your quarters.’”
Moses instructed the people to remember the day of their deliverance from Egypt as a sacred memorial. He emphasized that it was by the “strength of hand” of the LORD—not human effort—that they were freed from bondage. The command to abstain from leavened bread during this commemoration carried deep symbolic meaning. Leaven in Scripture often represents sin, corruption, or pride that permeates and spoils purity. Thus, eating unleavened bread symbolized holiness and separation from the defilements of Egypt and the world.
The Feast of Unleavened Bread was to last seven days, a complete cycle representing total sanctification. It immediately followed the Passover, reinforcing the truth that redemption by blood must precede sanctification by purity. Just as believers are cleansed by the blood of Christ before they can walk in holiness, Israel had to experience deliverance before practicing purity. The two feasts together illustrated the progression of the redeemed life—from salvation to sanctification.
The observance was not meant to be somber or burdensome. Moses declared that the seventh day would be “a feast to the LORD,” showing that purity before God is not devoid of joy. A life consecrated to the LORD, free from the leaven of sin, is filled with genuine gladness. The week began with remembrance and ended in rejoicing, portraying the completeness of God’s redemption and the joy of walking in His ways.
Furthermore, Moses’ mention of the future “land flowing with milk and honey” connected this memorial to God’s covenant promise. Every annual observance of the feast reminded Israel not only of their past deliverance but also of their future inheritance. Just as the LORD brought them out of bondage, He would also bring them into blessing.
(Exodus 13:8–10) Remember to tell your children why you do these things.
“And you shall tell your son in that day, saying, ‘This is done because of what the LORD did for me when I came up from Egypt.’ It shall be as a sign to you on your hand and as a memorial between your eyes, that the LORD’s law may be in your mouth; for with a strong hand the LORD has brought you out of Egypt. You shall therefore keep this ordinance in its season from year to year.”
The LORD commanded Israel not only to observe these memorials but also to pass on their meaning to future generations. The deliverance from Egypt was not to be forgotten or reduced to mere ritual. Parents were instructed to teach their children the personal significance of God’s redemption: “This is done because of what the LORD did for me when I came up from Egypt.” The emphasis on “for me” made the act personal, ensuring that each generation saw themselves as beneficiaries of God’s mighty salvation. Redemption was to be remembered not as distant history but as an active identity.
The deliverance from Egypt symbolized the believer’s deliverance from sin and bondage. Just as Israel was commanded to rehearse God’s work before their children, so Christians today are to teach their children the gospel of Jesus Christ, who delivers from the bondage of sin. The Lord desires that the story of redemption remain alive through testimony, not formalism.
When the LORD said, “It shall be as a sign to you on your hand and as a memorial between your eyes,” He meant that the memory and meaning of redemption should govern both action and thought. The hand represented one’s deeds and work, while the area between the eyes represented one’s thoughts and perspective. In essence, God wanted His people to keep His deliverance ever before them in both conduct and contemplation.
Later, this passage—along with Deuteronomy 6:4–9 and 11:13–21—was used by the Jews to justify the literal wearing of phylacteries, small leather boxes containing written Scripture passages tied to the forehead and hand. This was intended as a visible sign of devotion. However, in time, the practice became corrupted by pride. Jesus rebuked the Pharisees for enlarging their phylacteries to appear more pious, saying, “But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments” (Matthew 23:5). What God intended as an inward reminder became an outward display of self-righteousness.
This command also foreshadowed a future satanic imitation. In Revelation 13:16, it says of the Antichrist, “He causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads.” The mark of the beast will be a counterfeit of God’s true sign—a perverse echo of God’s covenant reminder.
The statement, “That the LORD’s law may be in your mouth,” reveals that God never intended for literal boxes to be worn. If the language were taken literally, one would also need to place Scripture in the mouth. Instead, it is metaphorical, expressing the idea that God’s law should guide our actions, thoughts, and speech. As one scholar observed, “The very fact that language like this can be used of the feast of unleavened bread shows it to be pure metaphor.” The essence of the command was remembrance, not ritual. The annual observance ensured that the people would continually recount and relive God’s mighty deliverance from bondage.
(Exodus 13:11–16) How and why to give the firstborn to the LORD.
“And it shall be, when the LORD brings you into the land of the Canaanites, as He swore to you and your fathers, and gives it to you, that you shall set apart to the LORD all that open the womb, that is, every firstborn that comes from an animal which you have; the males shall be the LORD’s. But every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck. And all the firstborn of man among your sons you shall redeem. So it shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall say to him, ‘By strength of hand the LORD brought us out of Egypt, out of the house of bondage. And it came to pass, when Pharaoh was stubborn about letting us go, that the LORD killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore I sacrifice to the LORD all males that open the womb, but all the firstborn of my sons I redeem.’ It shall be as a sign on your hand and as frontlets between your eyes, for by strength of hand the LORD brought us out of Egypt.”
God reaffirmed that this law would take effect when Israel entered the Promised Land. Once settled, they were to remember that their freedom and prosperity came by the LORD’s hand alone. “When the LORD brings you into the land” implied fulfillment of His covenant with Abraham, Isaac, and Jacob. In that land of promise, the temptation would be to forget the God who redeemed them. Therefore, the dedication of the firstborn served as a constant reminder that everything belonged to the LORD and that every blessing came from His mercy and power.
The instruction to redeem the firstborn of both man and unclean animals, such as the donkey, illustrated the principle of substitutionary atonement. The unclean animal could not be offered directly to God, but it could be redeemed by the sacrifice of a clean animal—a lamb. If no redemption occurred, the unclean animal was to be killed, showing that redemption always involved a cost. Similarly, the firstborn sons of Israel were to be redeemed with a price, a practice later formalized by the payment of silver to the priests (Numbers 18:15–16).
This principle foreshadowed the greater redemption found in Christ. Humanity, unclean and unworthy, could not stand before a holy God without a substitute. Jesus Christ became that substitute, the Lamb of God who takes away the sin of the world. As Peter wrote, “knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18–19).
The expression “set apart to the LORD” carried the meaning of complete consecration, even to the point of sacrifice. The phrase “make them pass over,” used elsewhere in Scripture, was also employed in reference to pagan child sacrifice to Molech (2 Kings 16:3). God’s command here, however, was holy and symbolic, not sinful. He demanded acknowledgment of His ownership, not the destruction of life. Thus, redemption through substitution distinguished the worship of Yahweh from the abominable practices of the nations.
The passage concludes with the same expression used earlier: “It shall be as a sign on your hand and as frontlets between your eyes.” The act of dedicating the firstborn was to serve as a continual reminder of God’s “strong hand” in deliverance. Each redeemed firstborn testified to the truth that freedom came through the shedding of blood. This physical ritual symbolized an enduring spiritual reality—Israel’s identity as the redeemed people of God, set apart to serve Him forever.
B. Israel’s Journey Out of Egypt
(Exodus 13:17–18) God leads them out in the way not expected, the way by the wilderness.
“Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, ‘Lest perhaps the people change their minds when they see war, and return to Egypt.’ So God led the people around by way of the wilderness of the Red Sea. And the children of Israel went up in orderly ranks out of the land of Egypt.”
When Pharaoh finally released Israel, the Lord did not take them on the most direct route to Canaan, though it was geographically shorter. The natural route, known as the Via Maris (“Way of the Sea”), stretched along the Mediterranean coast and served as a major trade and military corridor connecting Egypt with Canaan and Mesopotamia. However, it was also heavily fortified by Egyptian garrisons. God, in His wisdom, knew that Israel was not yet ready to face open warfare and the psychological strain of encountering powerful armies. The people had been slaves for generations, not soldiers. Their faith was fragile, and their courage untested.
Thus, the LORD in His mercy led them by “the way of the wilderness,” a path that appeared harder but was ultimately safer. The Lord often leads His people by unexpected routes to prepare their hearts and strengthen their faith. Though the direct way may appear easier, it can bring dangers unseen. God, who sees the end from the beginning, knows how to guide His people in ways that preserve them from collapse.
This principle is echoed in the New Testament: “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1 Corinthians 10:13). Just as the Lord would not expose Israel to more than they could endure, so He directs the believer’s path to protect him from trials he is not ready to face.
The commentator John Trapp wrote wisely, “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 are for them.” This truth demonstrates that divine detours are not delays in God’s plan but deliberate acts of preservation and preparation. What seemed to be the longer path was actually the path of mercy, shaping Israel into a people capable of trusting their Deliverer.
The text adds that “the children of Israel went up in orderly ranks out of the land of Egypt.” This phrase suggests military organization and discipline, even though the people were not yet warriors. The LORD was forming them into a nation under His direct governance. As G. Campbell Morgan observed, “The nation delivered and consecrated is seen at once as under the direct government and guidance of God.” They left Egypt not as a mob of fugitives but as the army of the living God, marching under divine command.
The phrase “by way of the wilderness of the Red Sea” refers not to the main body of the Red Sea, but to its northwestern extension, the Gulf of Suez. This region bordered Egypt’s eastern frontier and formed the first stage of Israel’s wilderness journey. The route would bring them to the sea itself, where God’s miraculous deliverance would soon occur.
(Exodus 13:19) The promise to Joseph fulfilled.
“And Moses took the bones of Joseph with him, for he had placed the children of Israel under solemn oath, saying, ‘God will surely visit you, and you shall carry up my bones from here with you.’”
Amid the exodus of millions, Moses remembered the promise made by Israel’s patriarch Joseph more than four centuries earlier. In Genesis 50:25, Joseph had declared in faith: “Then Joseph took an oath from the children of Israel, saying, ‘God will surely visit you, and you shall carry up my bones from here.’” Though he died in Egypt, Joseph knew that Egypt was not the final home for God’s people. His request reflected an unshakable belief in God’s covenant promise to Abraham, Isaac, and Jacob.
Moses’ act of carrying Joseph’s bones was far more than a gesture of respect—it was a declaration of faith. The coffin of Joseph had remained unburied, visible to generations of Israelites in Egypt, serving as a silent testimony that God’s promises never fail. For four hundred years, that coffin stood as a symbol of hope, reminding Israel that they were a people destined for the Promised Land.
Now, in fulfillment of that ancient oath, Moses ensured that Joseph’s remains were taken with them. God’s people were not leaving Egypt as a displaced group of refugees but as heirs of a covenant. Their journey was not an escape—it was a return, a homecoming to the land God had sworn to give their fathers.
The writer of Hebrews commends Joseph’s faith, saying, “By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones” (Hebrews 11:22). This simple act linked the faith of the patriarchs with the fulfillment of God’s promises centuries later. It testified that even death cannot nullify the covenant of God.
(Exodus 13:20–22) Israel Led by the Cloud by Day and the Fire by Night
“So they took their journey from Succoth and camped in Etham at the edge of the wilderness. And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.”
As the Israelites departed from Succoth and encamped at Etham, they stood on the threshold of the great wilderness. At this critical moment, God revealed His presence in a visible and continuous form: a pillar of cloud by day and a pillar of fire by night. This supernatural manifestation of His glory served both as guidance and assurance. The LORD Himself went before His people, not merely sending an angel or a prophet, but personally directing their course.
The text emphasizes, “And the LORD went before them,” reminding Israel that their journey was not random or uncertain. Their route was chosen, their timing appointed, and their steps ordered by divine wisdom. The pillar of cloud and fire represented God’s leadership in both clarity and constancy. They could travel by day or night, confident that the same God who delivered them from Egypt now guided them every step of the way.
The pillar of cloud by day provided shelter from the scorching desert sun, and the pillar of fire by night gave illumination and protection in the darkness. Psalm 105:39 recalls this, saying, “He spread a cloud for a covering, and fire to give light in the night.” Similarly, Psalm 84:11 declares, “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.” The cloud and fire thus served as both sun and shield, a visible expression of the LORD’s grace and glory.
The Hebrew word translated “pillar” literally means “something standing,” suggesting a tall, vertical column rather than a round pillar as we might imagine. It likely appeared as a massive, standing column that reached toward heaven, signifying divine authority and presence. This was no ordinary natural phenomenon; it was the visible manifestation of the Shekinah—the dwelling glory of God among His people. As Adam Clarke wrote, “This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of GOD.”
The location of Etham, mentioned as their encampment, remains uncertain. Scholars generally agree that it was near the edge of the wilderness, possibly at the northern end of the Gulf of Suez. Regardless of its exact site, the text’s emphasis lies not in geography but in theology—the LORD Himself was visibly leading His people into the unknown.
The phrase, “He did not take away the pillar of cloud by day or the pillar of fire by night from before the people,” underscores the unbroken constancy of God’s presence. Day and night, through danger and uncertainty, the LORD’s presence remained steadfast. This visible evidence of divine guidance should have given Israel continual confidence, yet as later chapters reveal, they often doubted, rebelled, and acted as though God had abandoned them. It stands as a sobering reminder that even clear signs of God’s faithfulness do not automatically produce faith in a hardened heart.
Spiritually, this event prefigures the believer’s walk under the guidance of the Holy Spirit. Just as Israel followed the pillar of cloud and fire, so Christians are called to walk by the Spirit’s leading each day. The cloud shielded them from destruction, and the fire gave light for their journey. Likewise, the Holy Spirit both protects and illuminates the believer’s path, ensuring that he is never without direction.
The unceasing presence of the cloud and fire also points to the enduring nature of God’s covenant care. Though Israel was unfaithful, the LORD’s presence did not depart from them. His leadership was not conditional upon their worthiness but upon His promise. Thus, from the beginning of their journey, the people of God learned the essence of divine faithfulness—He who delivered them would never leave them nor forsake them.
