Exodus 13:17 18a Introduction Over the last few weeks, the story of Exodus has slowed down, and we ve focused in on the Feast of Cover-over, the Feast of Unleavened Bread, and the Consecration of the Firstborn. These things were all meant to help us make sense of this story that s being told the story of God s redemption and deliverance of His people. This morning, the story itself the story proper picks up again where we left off last in chapter twelve. Exodus 12:31 34, 37 38 [Pharaoh] summoned Moses and Aaron by night and said, Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. Take your flocks and your herds, as you have said, and be gone, and bless me also! The Egyptians were urgent with the people to send them out of the land in haste. For they said, We shall all be dead. So the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, besides women and children. A mixed multitude also went up with them, and very much livestock, both flocks and herds. So that s where we left off with Pharaoh driving the people out, and the Israelites traveling from Rameses to Succoth. Now we pick up again in chapter thirteen verse seventeen: Exodus 13:17 22 ~ When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, Lest the people change their minds when they see war and return to Egypt. But God led the people around by the way of the wilderness toward the Red Sea. ~ And the people of Israel went up out of the land of Egypt equipped for battle. Moses took the bones of Joseph with him, for Joseph had made the sons of Israel solemnly swear, saying, God will surely visit you, and you shall carry up my bones with you from here. ~ And they moved on from Succoth and encamped at Etham, on the edge of the wilderness. And the LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people. Now throughout the book of Exodus, the story has never been just for the sake of story. If that was not the case, then we d be missing a huge amount of really important detail. (cf. Motyer) If this was just intended to be a good story, then there s a whole lot of questions that we have, and a whole lot of gaps that need to be filled in. But always, in the Bible, the parts of the story that are included are carefully chosen to teach us what we need to know about God, and about ourselves in relationship to God. So why have these parts of the story been included? What do they teach us about God, and about ourselves in relationship to God? These verses in chapter thirteen are all one unit with one common theme. But this morning, we re just going to start off by looking at verses 17-18. 1
I. Exodus 13:17a When Pharaoh let the people go There are definitely other ways that Moses could have picked up again with the story. He could have said: When the people of Israel went up out of the land of Egypt Or: When God brought the people out of Egypt These are the ways that might have seemed more natural. But what does Moses say? When Pharaoh let the people go Why bring up Pharaoh s name again unless it s absolutely necessary? Ten chapters ago, Yahweh spoke these words to Moses from the burning bush: Exodus 3:20 I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that [Pharaoh] will let you go [shalach ethkem]. Since then, we ve heard God repeatedly command Pharaoh: Let my people go [shallach ammi]. We ve heard God warn Pharaoh of what will happen if He refuses to let the people go. We ve heard Pharaoh promise to let God s people go, and then later change his mind and refuse to let God s people go. After that first promise in chapter three, we ve heard a whole lot about letting the people go (shallach ammi) only with Pharaoh never actually letting them go. (cf. Exod. 5:1-2; 7:14-17; 8:1-2, 8, 20-21, 28-29, 32; 9:1-3, 7, 13-14, 17-18, 28, 35; 10:3-4, 7, 10, 20, 27) Of course, back in chapter four, God had also told Moses in advance: But I will harden [Pharaoh s] heart, so that he will not let the people go [lo shallach]. (4:21; cf. 11:10) So when we came to chapter eleven, it was a wonderful thing to see that original promise from all the way back in chapter three repeated again: Exodus 11:1 The LORD said to Moses, Yet one plague more I will bring upon Pharaoh and upon Egypt. Afterward he will let you go from here. When he lets you go, he will drive you away completely. Now we ve already read, in chapter twelve, about the long-awaited fulfillment of this promise. After Yahweh struck all the firstborn of the Egyptians during the night, [Pharaoh] summoned Moses and Aaron by night and said, Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said. Take your flocks and your herds, as you have said, and be gone, and bless me also! (Exod. 12:31-32) There s the promise fulfilled, clearly enough, and yet we never hear that word shallach that word that we ve already heard now twenty-eight times before. 1 And so it s here, in chapter thirteen, that Moses very carefully and very purposefully picks up the story again with these words: When Pharaoh let the people go [shallach am] After this we ll hear these words only one more time, when Pharaoh and his servants will say after it s already too late: What is this we have done, that we have let Israel go from serving us? (14:5) You see, by picking up the story with these words, when Pharaoh let the people go [shallach am], Moses is very effectively and very beautifully closing one chapter, and then beginning another. Moses reminds us that the chapter we ve just finished is the story of Yahweh s power and sovereignty over the king of the most powerful nation on earth, and over all the gods of 1 Shallach has appeared more than 28 times, but not with the meaning of letting the people of Israel go free. 2
Egypt. It s the story of Yahweh s almighty, infinite power to accomplish exactly what He says He will do, no matter what the seeming obstacles may be. The fact that Moses is writing these words, When Pharaoh let the people go, should establish us and encourage us today in our faith in this God who is the same today as He was in the days of Moses and Pharaoh. So if this is the chapter we re finishing, then what s the chapter we re beginning? II. Exodus 13:17b 22 When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, Lest the people change their minds when they see war and return to Egypt. But God led the people around by the way of the wilderness toward the Red Sea. Now at this point I think we just have to stop and try to make sense of this. Is this really a fitting way to begin this new chapter in the story? Chapter one: The God who displays His power and sovereignty over the king and gods of the most powerful nation on earth. Chapter two: The God who leads His people by the longer way, lest they see the prospects of war with the Philistines and choose to return to Egypt. How, exactly, do these two chapters fit together? When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. The way of the land of the Philistines was actually an ancient highway for trade a welltravelled road connecting Egypt in the south with Syria in the north. (See maps on pages 8-10) Once you came to the end of this road in Damascus (the capital of Syria) you could continue on what was known as the King s Highway all the way to the Euphrates River. This road leading out of Egypt was more commonly called the Via Maris, the Way of the Sea, because most of the road simply followed the coast of the Mediterranean Sea. But another name for the road from Egypt to Syria and a much less friendly one was the Way of the Philistines because on the way, it passed through Philistine territory. Now, given the fact that Israel is being led by none other than Yahweh Himself in the pillar of cloud by day and the pillar of fire by night (13:21-22), this road was the obvious road to take not only because it s a road, but also because it was near. The Way of the Philistines was by far the quickest, fastest, most direct route to Canaan the land of promise. And yet Moses is careful to point out that God did not lead the Israelites by this way although it was the closest. Moses is then also careful to point out precisely why God did not lead His people by the most obvious road. For God said, Lest the people change their minds when they see war and return to Egypt. So I wonder, what exactly are we supposed to think of this? On the one hand, should we be angry with the Israelites that there would even be the possibility that they would turn around and go back to Egypt at the prospect of war? Should we read this verse as really just an accusation against Israel for its lack of faith? But if this is all the case, then maybe we could also be asking why God Himself the God who has just defeated the greatest world power of that day why this God is suddenly catering to the doubt and unbelief of the Israelites. Or are we asking the wrong questions and missing the point entirely? How exactly does this new chapter fit with the one we ve just finished? Well first of all, let s consider which way God did choose to lead the Israelites. 3
When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, Lest the people change their minds when they see war and return to Egypt. But God led the people around by the way of the wilderness toward the Red Sea. The wilderness is the desert! God led the people by the way of the desert wilderness in as round about a way as it was possible for them to go the way toward the Red Sea. (See maps on pages 8-10) We ll talk more about the Red Sea later on, but for right now, I think we can see enough to conclude that this route really shouldn t be thought of as catering to the Israelites! What is it? It s a long, round-about detour through a pathless, uninhabited, hostile desert. There will be plenty of trials and tests along this road, we can be sure plenty of chances for Israel to show whether they have faith in God or are filled with unbelief. So what s the difference between the long round-about through the desert and the short and direct route on the road through Philistine territory? I believe the point is this: The short and direct route would have the Israelites facing the final test of faith before they could ever really be ready for such a test; whereas the long, circuitous route would give the Israelites the time that was needed to grow in their faith. The short route would bring Israel prematurely to that final test of faith, whereas the long route would give the Israelites time to grow in their understanding of the faithfulness and the infinite sufficiency of Yahweh. Now maybe we re thinking to ourselves: Hasn t Israel already seen enough? Maybe so, but let s remember that so far the only thing that s actually been required from Israel was to kill a lamb or a goat and put its blood on the doorposts of their houses. To this point, Israel has pretty much just sat in their houses and watched unless we want to call it a step of faith when they left the slavery of Egypt because Pharaoh was practically driving them out of his country. Yes, Israel has seen a whole lot of the power of God, but on their part, their faith has still been for the most part untested. And an untested faith is almost always a weaker, more vulnerable faith. What does James say? James 1:2 4 Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. And Paul says in Romans: Romans 5:3 5 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God s love has been poured into our hearts through the Holy Spirit who has been given to us. Israel s faith as a nation is still completely untested, and so God knows that they can t yet be ready for the final test and the conquest of the Promised Land. On the other hand, even though Israel has seen so much of the power of God, there s still so much more that they can come to learn and understand about God. They ve seen His power to plague and overcome the Egyptians, 4
but what about His power to lead, and protect, and feed, and tend His flock? Our faith can only be as strong and as healthy as our understanding of the object of our faith of who He is that we trust. So for these reasons especially, we shouldn t be surprised that Israel wasn t yet ready for the conquest of Canaan. I don t think we should be surprised that Israel would have appointed a leader to take them back to Egypt if they had gone the way of the Philistines. But there s also this. Remember that all Israel has known for four hundred years is the highly predictable, if not happy life of a slave nation in Egypt. It s a life that s come to be in their blood, and there s something in most of us that may at times prefer the familiar (even if it s unhappy) to the uncomfortable risk of stepping out and acting in faith. So yes, in the perfect world, God might have led Israel by the Way of the Philistines. But that s not the world we live in! The people that God is redeeming are sinful and fallen, and still a long way off from the goal. That s us that s who we are. So how good it is to know that God is a patient and a gentle shepherd who knows how to fit us and prepare us for the inheritance He has promised. 2 Conclusion Let s listen one more time to what Moses says: When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, Lest the people change their minds when they see war and return to Egypt. But God led the people around by the way of the wilderness toward the Red Sea. Notice the emphasis on God s leading the Israelites which is clearly setting us up for what we read in verses 21-22: Exodus 13:21 22 And the LORD went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people. When we hear God say, lest the people change their minds when they see war and return to Egypt, we re not meant to hear the accusation of a holy God, but rather the tender love and patience of a wise and gentle Shepherd. Later on, when Israel finally does arrive at the borders of the Promised Land and then still makes plans to return to Egypt at the prospect of war (Num. 14:1-4), then we will hear the accusations of a holy God as He condemns that entire generation of Israelites to die in the wilderness during forty years of wandering! (Num. 14:20-23) As we ll see then, and as we ll see here in Exodus, God s patience and gentleness with us today can never be an excuse for our rebellion and 2 In all these events God was at work to bring his people to a right relationship with him and to teach them dependence on his provision for them. He was shaping and educating them, allowing them to learn) frequently the hard way since that is all too often the only way people really learn a lesson) what it meant to trust him in all sorts of situations. (Stuart) 5
disobedience tomorrow. It was in light of this truth seen in Israel s experiences in the wilderness that Paul wrote to Christians in Corinth with these words: 1 Corinthians 10:12 Therefore let anyone who thinks that he stands take heed lest he fall. But nevertheless, the point of this passage today is that when we hear God say, lest the people change their minds when they see war and return to Egypt, we re not meant to hear the accusation of a holy God, but rather the tender love and patience of a wise and gentle Shepherd. Calvin writes: [God] chose to adopt the method which was most suited to [Israel s] infirmity. Moses commends this His admirable design, in order that we may know that nothing was omitted by Him which was for the safety and advantage of His people. For this God said, which he mentions, refers to His providence; as much as to say, that the easier and more ordinary passage was not undesignedly rejected, but that because God knew it to be more expedient, He thus [spared his people from] the temptation. The long and round-about road won t always feel like the best and perfect way but God knows that it is. In fact, what we need to understand is that for Israel it s really the only possible path to the Promised Land with all of its ups and downs, with all of its trials and tests, with all of its revelations of God s character and perfection. In the same way, we can be sure that God knows exactly the path that will fit and prepare us for heaven, and bring us safely in the end to our promised inheritance. As we ll see even more clearly over the coming weeks, sometimes there will appear to be pointless detours, dead end roads, and wasted time not to mention trials, and challenges, and sometimes suffering. But through it all every day of our lives, in all circumstances we can be confident that just like God chose not to lead Israel by the Way of the Philistines, so also in the words of Paul (who was reflecting in these verses on Israel s journey through the wilderness to the Promised Land): God is faithful, and he will not let [us] be tested beyond [our] strength, but with the testing he will also provide the way out, that [we] may be able to endure it. (1 Cor. 10:13; NRSV; cf. NET) In other words, God will never lead us on the Way of the Philistines if He has not already prepared us and equipped us to have the victory. In the end, we ll all be able to look back and see in the path that God ordained for us His infinite wisdom, and patience, and love. Not only is it our hope to stand blameless before the presence of God s glory with great joy, but this is also the end goal that ultimately explains all of God s dealings with us as His people. In the last chapter, we saw the story of Yahweh s almighty, infinite power to defeat the king of Egypt and call out a people for His own name. In this chapter, we re going to see, among other things, God s patience with us and His faithfulness to us as in His infinite wisdom He leads us on the path that comes out in the end at our promised inheritance. 3 When Pharaoh let the people go [that s the end of the first chapter ], God did not lead them by way of the land of the Philistines, although that was near. For God said, Lest the people change 3 The purpose of the Bible is not to satisfy our curiosity but to meet our needs, which it does here by underlining the delightful truth that the redeeming Lord himself became the caring, providing companion of those who had sheltered under the blood of the lamb. (Motyer) 6
their minds when they see war and return to Egypt. But God led the people around by the way of the wilderness toward the Red Sea. [there s the beginning of a new chapter ] How good God is. How worthy He is to be trusted, and loved, and obeyed. 7
Note: I would hold to the traditional route of the Exodus which crosses the gulf of Suez (contrary to the route presented in the following maps) 8
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