God Leads the People

      17Now when Pharaoh had let the people go, God did not lead them by the way of the land of the Philistines, even though it was near; for God said, “The people might change their minds when they see war, and return to Egypt.” 18Hence God led the people around by the way of the wilderness to the Red Sea; and the sons of Israel went up in martial array from the land of Egypt. 19Moses 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.” 20Then they set out from Succoth and camped in Etham on the edge of the wilderness. 21The LORD was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. 22He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.

Parallel Verses

New American Standard Bible (©1995)
"And it shall be when your son asks you in time to come, saying, 'What is this?' then you shall say to him, 'With a powerful hand the LORD brought us out of Egypt, from the house of slavery.

GOD'S WORD® Translation (©1995)
"In the future when your children ask you what this means, tell them, 'The LORD used his mighty hand to bring us out of slavery in Egypt.

King James Bible
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:

Douay-Rheims Bible
And when thy son shall ask thee to morrow, saying: What is this? thou shalt answer him: With a strong hand did the Lord bring us forth out of the land of Egypt, out of the house of bondage.

Darby Bible Translation
And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say to him, With a powerful hand Jehovah brought us out from Egypt, out of the house of bondage.

English Revised Version
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:

Webster's Bible Translation
And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say to him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:

World English Bible
It shall be, when your son asks you in time to come, saying, 'What is this?' that you shall tell him, 'By strength of hand Yahweh brought us out from Egypt, from the house of bondage;

Young's Literal Translation
And it hath been, when thy son asketh thee hereafter, saying, What is this? that thou hast said unto him, By strength of hand hath Jehovah brought us out from Egypt, from a house of servants;

Cross References

Acts 13:17 "The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it.

Exodus 6:6 "Say, therefore, to the sons of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.

Exodus 10:2 and that you may tell in the hearing of your son, and of your grandson, how I made a mockery of the Egyptians and how I performed My signs among them, that you may know that I am the LORD."

Exodus 12:26 "And when your children say to you, 'What does this rite mean to you?'

Exodus 12:27 you shall say, 'It is a Passover sacrifice to the LORD who passed over the houses of the sons of Israel in Egypt when He smote the Egyptians, but spared our homes.'" And the people bowed low and worshiped.

Exodus 13:3 Moses said to the people, "Remember this day in which you went out from Egypt, from the house of slavery; for by a powerful hand the LORD brought you out from this place. And nothing leavened shall be eaten.

Exodus 13:8 "You shall tell your son on that day, saying, 'It is because of what the LORD did for me when I came out of Egypt.'

Exodus 13:9 "And it shall serve as a sign to you on your hand, and as a reminder on your forehead, that the law of the LORD may be in your mouth; for with a powerful hand the LORD brought you out of Egypt.

Deuteronomy 6:20 "When your son asks you in time to come, saying, 'What do the testimonies and the statutes and the judgments mean which the LORD our God commanded you?'

Joshua 4:6 "Let this be a sign among you, so that when your children ask later, saying, 'What do these stones mean to you?'

Joshua 4:21 He said to the sons of Israel, "When your children ask their fathers in time to come, saying, 'What are these stones?'

Psalm 78:4 We will not conceal them from their children, But tell to the generation to come the praises of the LORD, And His strength and His wondrous works that He has done.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-16

Here we have,

I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts-calves, lambs, and kids-if males, were to be sacrificed, Ex. 22:30; Num. 18:17, 18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, v. 11, 13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num. 18:16) at five sheckles. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean?

II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (v. 14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (v. 3, 14, 16), with a strong hand (v. 9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zec. 4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, v. 14, 16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.

Calvin's Commentary

3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the Lord brought you out from this place: there shall no leavened bread be eaten.

3. Tune dixit Moses ad populum, Memento diei hujus quo egressi estis ex Aegypto, e domo servorum: quia in fortitudine manus eduxit vos hinc Jehova: neque comedatur fermentatum.

4. This day came ye out, in the month Abib.

4. Hodie vos egredimini mense Abib.

5. 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.

5. Quum to introduxerit Jehova in terram Chananaei, Hittaei, Amorrhaei, et Hivaei, et Jebusaei, de qua juravit patribus tuis se daturum tibi, terram fluentem lacte et melle, tum coles cultum istum in meuse isto.

6. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the Lord.

6. Septem diebus comedes infermentata, die autem septimo solemnitas erit Jehovae.

7. 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.

7. Infermentata comedentur septem diebus: nec conspicietur apud to fermentatum, neque apparebit apud to fermentum in universo termino tuo.

8. And thou shalt shew 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.

8. Annuntiabisque filio tuo eo die, dicendo, Propter hoc quod fecit (vel, propterea quod hoe fecit) Jehova mihi quum exirem ex Aegypto.

9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the Lord's law may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt.

9. Et erit tibi in signum super manum tuam, et in memoriale inter oculos tuos, ut sit lex Jehovae in ore tuo, quia in manu forti eduxit to Jehova ex Egypto.

10. Thou shalt therefore keep this ordinance in his season from year to year.

10. Observabisque statutum hoc in tempore suo quotannis.

3. And Moses said unto the people. He repeats what he had said more at length in the foregoing chapter, respecting the unleavened bread, not so much to instruct as to exhort them; for he had already expressed the matter with so much clearness, that there was no need of further explanation; but it was useful to stimulate them, that they might devote themselves with greater zeal to their duty, and especially lest, after a longer lapse of time, their ardor should, as usual, gradually abate. He therefore exhorts them, that after they cane into the land, they should diligently observe what he had before commanded. And from the context here, it is plain that the two commands as to the sanctifying the first-born, and celebrating the passover, had the same object, viz., that their deliverance should retain the elect people in the special service of the true God.

4. This day came ye out. He compares the day of their coming out with the whole time of their sojourning in the land of Canaan; as if he had said that they were redeemed not to enjoy a mere transient joy, but that they might be mindful of their blessing throughout all ages. He proceeds to eulogize the extent and the fertility of the land again, principally for two reasons. The first is, lest after such glorious victories pride should possess their minds, and in the abundance of their good things their eyes should be closed by fatness;the second, that by the very multitude of their possessions they might be the more incited to the duty of gratitude, and to the service of God. For it might be that the conquerors of so many nations, and the lords of so rich and extensive a territory would wax wanton, so as to be less devoted to God's service, unless they had been reminded that they owed it to God alone that they had conquered so many peoples, and had obtained dominion over them. But Moses shews them that, in proportion to God's goodness to them, so would they be the more inexcusable, if they did not earnestly labor to testify heir gratitude. With this object he repeats the names of the nations, by the destruction of which they were to become inheritors of the land; and then adds, "a land flowing with milk and honey," in order to arouse them still more and more to piety by the great profusion of the blessings which would be ever before their eyes. Those are entirely mistaken who suppose that the month Abib [322] is the same as Ab, which corresponds with our July. For it is evident that the Israelites came out of Egypt in the month Nisan, about the vernal equinox; of which circumstance, the keeping of Easter, handed down by tradition from our forefathers, is an unquestionable proof. Now, since the Hebrews borrowed from the Chaldeans all the names of their months, which were in use two thousand years after, it would be absurd in this place to regard Abib as a proper name, especially when, in Scripture, we nowhere find the months designated by proper names. Since, then, reason demonstrates that this word is applied appellatively, we must inquire why it is applied to March or the beginning of April. Those who translate A bib "ripening fruits," have no ground for it, since the word simply means "anything which grows;" hence it is applied to the stalks of corn; and because in those warm climates the corn rises to its height about the vernal equinox, from this fact, Nisan is called the month of stalks. It is also a probable conjecture, (as we have already said,) that the beginning of the year was changed, in order that the nativity of the Church might receive more distinction; as if the world were then renewed. The opinion of some that Noah came out of the ark in the same month, so that the temperature of spring might receive him in his new birth, as well as the other animals, I leave undecided as I have done on Genesis 8. But if this opinion be accepted, there will be an anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties.

8. And thou shalt shew thy son in that day. He repeats what we have already remarked, viz., an injunction to parents to teach their children, that they may thus transmit the service of God to their descendants. In the preceding chapter it was said, "when your children shall say unto you," etc.; and now he more briefly commands that God's goodness should be proclaimed, although none should make inquiry respecting it; because parents ought to be voluntarily disposed to educate their children in the fear of God. He also repeats, as we have seen above, that the memory of their deliverance should be annually renewed lest it should ever fade away, since religion is easily neglected unless men are diligently exercised in its study, tie uses a comparison when he says, "it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes;" as though it had been said that their redemption should be set before their eyes in the passover, just as the ring which is on the finger, or the ornament which is bound upon the forehead are constantly seen. For which purpose also he had before desired that the precepts of the Law should be inscribed both on the head, and on the hands, and fringes of their garments. The sum is, that in the passover a monument of God's grace should exist, so that it might never sink into oblivion; just as ornaments which appear on the forehead and on the fingers awaken the attention by their being constantly beheld. But, if any should rather be of opinion that Moses alludes to those who, conscious of their own faithlessness, contrive means to assist their memory, [323] I offer them no opposition; as if he had said that, since they were disposed to forgetfulness, they should use this remedy, to awaken themselves to gratitude. He will soon afterwards repeat the same injunction, in connection with the offering of the first-born. The following words, "that the Lord's Law may be in thy mouth," confirm the opinion that the passover has reference to the First Commandment. They intimate that it is not enough to perform the external rite, unless it be associated with its proper object, viz., that they should devote themselves to God and to His doctrine. He mentions the mouth, not because the main thing is, to speak or discourse of the Law, for if piety lay in the tongue, hypocrites would be the best worshippers of God; but he expressly requires that, when each one shall have privately applied himself to the study of the Law, they shall also mutually teach and exhort each other.

Footnotes:

[322] 'vyv C. has copied the Hebrew in his text, writing it Abib, as a proper name; but in the V. it is translated "mensis novarum frugum," and in S.M., "mensis maturescentis frugis." The name for July is 'v, which exists in Chaldee as a general name for the fleshy fruit of trees. David Levi says, in his Lingua Sacra, that one of their Rabbis had observed that Ab or Av is not to be found in Scripture, and that all the names of the Jewish months, as Sivan, Nisan, etc., are not Hebrew but Chaldee; for which reason we do not meet with them but in the books of Zechariah, Daniel, Ezra, and Esther, which were written during the captivity; and in these four books mention is made of seven of the months, but in the Jerusalem Targum of Esther they all follow regularly. This is also the opinion of Aben-Ezra; but adds, "we find three of the months named in Hebrew, viz., Zif, in 1 Kings 6:1; Bul, in same chapter, verse 38, and Ethanira in 8:2; which plainly shews that they had names for all the months in Hebrew; but during the captivity they adopted those of their masters." -- W.

[323] "Et pourtant font des neuds a leurs ceintures, ou quelque marque a leur bonnet;" and therefore make knots in their girdles, or some mark in their cap. -- Fr.

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