Exodus 15

Exodus 15:1

The Exodus Begins

The people start from Rameses (or Raamses), the place where they experienced their slavery (Exodus 1:11) and travel to the first stop: Sukkoth (Numbers 33:5). Sukkoth means ‘huts’ and indicates, just like a tent, that the people are pilgrims.

With the people, also “a mixed multitude” goes up. They do not belong to the people of God, but they see some advantage in joining the people of God. They are guided not by faith, but by calculation. This “rabble” will later become a source of misery (Numbers 11:4). Every time a work of God happens, the enemy will try to infiltrate that work. By the inattentiveness of the local church, the enemy succeeds in introducing elements into the service that harm the true features of the church.

The first food they eat after leaving Egypt is unleavened cakes. That is a good start to the journey. They leave so hastily that the dough has not had a chance to do its job.

People who are radically converted from the world, often, without further reflection, immediately put away various things out of their lives, such as music, films and books with a sinful content. This direct action is important. The newly converted Ephesians also act in this way. Only after they have burned their wrong stuff do they calculate the value (Acts 19:19). If they had counted first, they might have regretted it and kept their magic books.

The LORD fulfills His word which He once spoke to Abraham. God’s mills grind slowly, but surely. After four hundred and thirty years (1876-1446 B.C.) in Egypt, the night has arrived in which the people leave. It is a night that is to the glory of the LORD. The Passover feast should be celebrated as a reminder of that night.

The word “night” appears seven times in this chapter. It is reminiscent of the three hours of darkness in which the Lord Jesus was made sin and carried the sins of all who believe in Him. It is also “in the night when He was betrayed” (1 Corinthians 11:23) that the Lord instituted His Supper.

Exodus 15:2

The Exodus Begins

The people start from Rameses (or Raamses), the place where they experienced their slavery (Exodus 1:11) and travel to the first stop: Sukkoth (Numbers 33:5). Sukkoth means ‘huts’ and indicates, just like a tent, that the people are pilgrims.

With the people, also “a mixed multitude” goes up. They do not belong to the people of God, but they see some advantage in joining the people of God. They are guided not by faith, but by calculation. This “rabble” will later become a source of misery (Numbers 11:4). Every time a work of God happens, the enemy will try to infiltrate that work. By the inattentiveness of the local church, the enemy succeeds in introducing elements into the service that harm the true features of the church.

The first food they eat after leaving Egypt is unleavened cakes. That is a good start to the journey. They leave so hastily that the dough has not had a chance to do its job.

People who are radically converted from the world, often, without further reflection, immediately put away various things out of their lives, such as music, films and books with a sinful content. This direct action is important. The newly converted Ephesians also act in this way. Only after they have burned their wrong stuff do they calculate the value (Acts 19:19). If they had counted first, they might have regretted it and kept their magic books.

The LORD fulfills His word which He once spoke to Abraham. God’s mills grind slowly, but surely. After four hundred and thirty years (1876-1446 B.C.) in Egypt, the night has arrived in which the people leave. It is a night that is to the glory of the LORD. The Passover feast should be celebrated as a reminder of that night.

The word “night” appears seven times in this chapter. It is reminiscent of the three hours of darkness in which the Lord Jesus was made sin and carried the sins of all who believe in Him. It is also “in the night when He was betrayed” (1 Corinthians 11:23) that the Lord instituted His Supper.

Exodus 15:3

The Exodus Begins

The people start from Rameses (or Raamses), the place where they experienced their slavery (Exodus 1:11) and travel to the first stop: Sukkoth (Numbers 33:5). Sukkoth means ‘huts’ and indicates, just like a tent, that the people are pilgrims.

With the people, also “a mixed multitude” goes up. They do not belong to the people of God, but they see some advantage in joining the people of God. They are guided not by faith, but by calculation. This “rabble” will later become a source of misery (Numbers 11:4). Every time a work of God happens, the enemy will try to infiltrate that work. By the inattentiveness of the local church, the enemy succeeds in introducing elements into the service that harm the true features of the church.

The first food they eat after leaving Egypt is unleavened cakes. That is a good start to the journey. They leave so hastily that the dough has not had a chance to do its job.

People who are radically converted from the world, often, without further reflection, immediately put away various things out of their lives, such as music, films and books with a sinful content. This direct action is important. The newly converted Ephesians also act in this way. Only after they have burned their wrong stuff do they calculate the value (Acts 19:19). If they had counted first, they might have regretted it and kept their magic books.

The LORD fulfills His word which He once spoke to Abraham. God’s mills grind slowly, but surely. After four hundred and thirty years (1876-1446 B.C.) in Egypt, the night has arrived in which the people leave. It is a night that is to the glory of the LORD. The Passover feast should be celebrated as a reminder of that night.

The word “night” appears seven times in this chapter. It is reminiscent of the three hours of darkness in which the Lord Jesus was made sin and carried the sins of all who believe in Him. It is also “in the night when He was betrayed” (1 Corinthians 11:23) that the Lord instituted His Supper.

Exodus 15:4

The Exodus Begins

The people start from Rameses (or Raamses), the place where they experienced their slavery (Exodus 1:11) and travel to the first stop: Sukkoth (Numbers 33:5). Sukkoth means ‘huts’ and indicates, just like a tent, that the people are pilgrims.

With the people, also “a mixed multitude” goes up. They do not belong to the people of God, but they see some advantage in joining the people of God. They are guided not by faith, but by calculation. This “rabble” will later become a source of misery (Numbers 11:4). Every time a work of God happens, the enemy will try to infiltrate that work. By the inattentiveness of the local church, the enemy succeeds in introducing elements into the service that harm the true features of the church.

The first food they eat after leaving Egypt is unleavened cakes. That is a good start to the journey. They leave so hastily that the dough has not had a chance to do its job.

People who are radically converted from the world, often, without further reflection, immediately put away various things out of their lives, such as music, films and books with a sinful content. This direct action is important. The newly converted Ephesians also act in this way. Only after they have burned their wrong stuff do they calculate the value (Acts 19:19). If they had counted first, they might have regretted it and kept their magic books.

The LORD fulfills His word which He once spoke to Abraham. God’s mills grind slowly, but surely. After four hundred and thirty years (1876-1446 B.C.) in Egypt, the night has arrived in which the people leave. It is a night that is to the glory of the LORD. The Passover feast should be celebrated as a reminder of that night.

The word “night” appears seven times in this chapter. It is reminiscent of the three hours of darkness in which the Lord Jesus was made sin and carried the sins of all who believe in Him. It is also “in the night when He was betrayed” (1 Corinthians 11:23) that the Lord instituted His Supper.

Exodus 15:5

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:6

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:7

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:8

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:9

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:10

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:11

Who May Eat the Passover

The supervision of who can eat of the Passover is a responsibility of the whole people of God. No one should eat it who has not sheltered behind the blood. The Passover is significant for Israel, only for the members of God’s people. Circumcision was always to be the distinguishing mark of Israel.

Circumcision represents the judgment of the flesh that Christ underwent on the cross (Colossians 2:11). Practically it means that everything of the old nature must be put to death, so that what is of the sinful flesh has no chance to express itself. Those who have not been circumcised may not eat of the Passover. He who allows sin to exist in his life, may not participate in the Lord’s Supper.

The Passover is eaten in a house. We can apply this to the church as a whole and as a house. The church is the house of God (1 Timothy 3:15). The Lord’s Supper is also a unity meal (1 Corinthians 10:17). Its celebration expresses the unity of the church.

All in all, it becomes clear that only those can participate in this meal who, through repentance and faith, are part of the church of God and judge sin in their lives. The supervision of this is a responsibility of the entire local church.

In Exodus 12:46 we see additional proof that the Passover lamb refers to the Lord Jesus. The words “nor are you to break any bone of it” are quoted in John 19 in connection with Christ on the cross (John 19:32-33; 36). In Him this precept is fulfilled.

Exodus 15:12

The Israelites Brought out of Egypt

In the freshness of their freedom all the Israelites do what the LORD has told them through Moses and Aaron. No discord is heard.

The Passover is celebrated by families, but Egypt is left “by their hosts”. This indicates that a battleground is being entered, as their wilderness journey begins.

Exodus 15:13

The Israelites Brought out of Egypt

In the freshness of their freedom all the Israelites do what the LORD has told them through Moses and Aaron. No discord is heard.

The Passover is celebrated by families, but Egypt is left “by their hosts”. This indicates that a battleground is being entered, as their wilderness journey begins.

Exodus 15:15

Command to Sanctify the Firstborn

The LORD gives Moses the command to sanctify every firstborn. Sanctify means to set apart for a particular purpose, and that is here to be for Him. Before, God sanctified a day, the sabbath day, and set it apart from the other days (cf. Genesis 2:3). Now He sanctifies persons, the firstborn. Other persons who will be sanctified later are the priests and Levites and the whole people. Later He also sanctifies a place – tabernacle and temple – and utensils for service. What He sanctifies is from and for Him. By sanctifying something, He exercises His right to it.

In the New Testament we read that the believers are sanctified (Hebrews 10:10). Therefore they are called “saints” (1 Corinthians 1:2a; Romans 1:7). That is the position of the believer. Sanctification is also mentioned as an ongoing process (1 Thessalonians 5:23). The believer belongs to Him and should glorify Him (1 Corinthians 6:20). If He has bought us, He is also entitled to everything we own. What the believers are as ‘firstborn’, they are through their connection with the Lord Jesus, Who is “the firstborn among many brethren” (Romans 8:29).

Exodus 15:16

Command to Sanctify the Firstborn

The LORD gives Moses the command to sanctify every firstborn. Sanctify means to set apart for a particular purpose, and that is here to be for Him. Before, God sanctified a day, the sabbath day, and set it apart from the other days (cf. Genesis 2:3). Now He sanctifies persons, the firstborn. Other persons who will be sanctified later are the priests and Levites and the whole people. Later He also sanctifies a place – tabernacle and temple – and utensils for service. What He sanctifies is from and for Him. By sanctifying something, He exercises His right to it.

In the New Testament we read that the believers are sanctified (Hebrews 10:10). Therefore they are called “saints” (1 Corinthians 1:2a; Romans 1:7). That is the position of the believer. Sanctification is also mentioned as an ongoing process (1 Thessalonians 5:23). The believer belongs to Him and should glorify Him (1 Corinthians 6:20). If He has bought us, He is also entitled to everything we own. What the believers are as ‘firstborn’, they are through their connection with the Lord Jesus, Who is “the firstborn among many brethren” (Romans 8:29).

Exodus 15:17

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:18

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:19

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:20

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:21

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:22

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:23

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:24

The Feast of Unleavened Bread

Before Moses continues with the sanctification of the firstborn, he speaks once again emphatically about the Feast of unleavened bread. This emphasizes how much sanctification and unleavened bread belong together. With true separation from the world and dedication to God there is no place for leaven. Being separated from the world and living for God is a feast. Sin (leaven) spoils that feast.

The people are reminded of this feast on the occasion of the redemption which the LORD has brought about. Time and again God refers to that salvation when He talks about the relationship with His people. He has delivered the people, not that they may live for themselves, but for Him Who has delivered them.

This feast, in Exodus 13:6 for the first time called “a feast to the LORD”, must be celebrated not only in the wilderness, but also in the land. When we think of the redemption from the world and the power of sin, it makes our life in the wilderness, which is this world for the believer, a feast. God participates in such a feast. He rejoices in it as His own people celebrate this feast. It also makes our stay in the land, for us the heavenly places, a feast. There we may enjoy the blessings given to us in Christ (Ephesians 1:3). We can only enjoy it if sin is not allowed in our lives.

The leaven may not be eaten. It should not even be present anywhere in the land. Is it not a major cause that so little is really enjoyed of the heavenly, spiritual, eternal blessings, that so much sin (leaven) has come into the lives of the people of God?

The meaning of this feast must be explained to our children (Exodus 13:8). It is the same as with the Passover, where the question comes from the children (Exodus 12:26). The explanation is not a theological treatise on what happened in Egypt, but a personal testimony of the head of the family. He tells what the LORD personally did to him in his redemption.

Can we explain to our children why we live the way we do? Are we doing this in connection with the redemption that the Lord Jesus has worked for us? This feast should constantly direct what we do – “hands” – and what we look at, what our field of vision is – “between your eyes”. The best use we can make of our eyes is to read the Word of God. The result is that what we say, our confession, is in accordance with God’s will.

Exodus 15:25

Sanctification of the Firstborn

The sanctification of the firstborn (Exodus 13:2) means that the firstborn must be given or dedicated to the LORD. In the time in which we live, every believer is a firstborn (Hebrews 12:23b). If God saves from judgment, He does so for Himself. God delivers a sinner from the bondage of sin and makes him His slave. Moses speaks of devoting to the LORD as something that only happens when the people have arrived in the land of Canaan. Spiritually, this means that real dedication to the Lord according to God’s thoughts takes place in connection with knowing the blessings in Christ in the heavenly places.

A special case is the firstborn of a donkey. It must be redeemed by a lamb. If this does not happen, the neck of the foal must be broken. This peculiarity is connected to the firstborn of a human being. The firstborn son must also be bought free by a lamb. This refers back to the redemption from Egypt, where the firstborn was also redeemed by a lamb. Whosoever did not hide behind the blood of the lamb died by the hand of the destroying angel (Exodus 12:23).

The firstborn of a human being is compared here with the firstborn of a donkey. The donkey is an unclean animal. Man by nature is also unclean to God. The donkey is the picture of man under the yoke of sin (cf. Genesis 16:11-12). God does exercise His right to it. In the redemption lies the salvation. A person can only belong to the church of the firstborn if he is redeemed by the Lamb (1 Peter 1:18-19). The Lamb died in place of all who believe.

The comparison with a donkey is not flattering, but it is significant. Whoever does not want to bow the neck, the neck of such a person must be broken. Whoever acknowledges to be in need of salvation may appeal to the substitutionary sacrifice of the Lamb. We should make this clear to our children when they ask for it. The example of Pharaoh is added as a warning (Exodus 13:15).

To be a firstborn and redeemed by the Lamb must determine our actions and our thinking. The end of the section on the firstborn is the same as the end of the section on unleavened bread (cf. Exodus 13:16; Exodus 13:9). This confirms the close link between the two cases. It makes it clear that the status of firstborn demands the practice of an unleavened life.

Exodus 15:26

Sanctification of the Firstborn

The sanctification of the firstborn (Exodus 13:2) means that the firstborn must be given or dedicated to the LORD. In the time in which we live, every believer is a firstborn (Hebrews 12:23b). If God saves from judgment, He does so for Himself. God delivers a sinner from the bondage of sin and makes him His slave. Moses speaks of devoting to the LORD as something that only happens when the people have arrived in the land of Canaan. Spiritually, this means that real dedication to the Lord according to God’s thoughts takes place in connection with knowing the blessings in Christ in the heavenly places.

A special case is the firstborn of a donkey. It must be redeemed by a lamb. If this does not happen, the neck of the foal must be broken. This peculiarity is connected to the firstborn of a human being. The firstborn son must also be bought free by a lamb. This refers back to the redemption from Egypt, where the firstborn was also redeemed by a lamb. Whosoever did not hide behind the blood of the lamb died by the hand of the destroying angel (Exodus 12:23).

The firstborn of a human being is compared here with the firstborn of a donkey. The donkey is an unclean animal. Man by nature is also unclean to God. The donkey is the picture of man under the yoke of sin (cf. Genesis 16:11-12). God does exercise His right to it. In the redemption lies the salvation. A person can only belong to the church of the firstborn if he is redeemed by the Lamb (1 Peter 1:18-19). The Lamb died in place of all who believe.

The comparison with a donkey is not flattering, but it is significant. Whoever does not want to bow the neck, the neck of such a person must be broken. Whoever acknowledges to be in need of salvation may appeal to the substitutionary sacrifice of the Lamb. We should make this clear to our children when they ask for it. The example of Pharaoh is added as a warning (Exodus 13:15).

To be a firstborn and redeemed by the Lamb must determine our actions and our thinking. The end of the section on the firstborn is the same as the end of the section on unleavened bread (cf. Exodus 13:16; Exodus 13:9). This confirms the close link between the two cases. It makes it clear that the status of firstborn demands the practice of an unleavened life.

Exodus 15:27

Sanctification of the Firstborn

The sanctification of the firstborn (Exodus 13:2) means that the firstborn must be given or dedicated to the LORD. In the time in which we live, every believer is a firstborn (Hebrews 12:23b). If God saves from judgment, He does so for Himself. God delivers a sinner from the bondage of sin and makes him His slave. Moses speaks of devoting to the LORD as something that only happens when the people have arrived in the land of Canaan. Spiritually, this means that real dedication to the Lord according to God’s thoughts takes place in connection with knowing the blessings in Christ in the heavenly places.

A special case is the firstborn of a donkey. It must be redeemed by a lamb. If this does not happen, the neck of the foal must be broken. This peculiarity is connected to the firstborn of a human being. The firstborn son must also be bought free by a lamb. This refers back to the redemption from Egypt, where the firstborn was also redeemed by a lamb. Whosoever did not hide behind the blood of the lamb died by the hand of the destroying angel (Exodus 12:23).

The firstborn of a human being is compared here with the firstborn of a donkey. The donkey is an unclean animal. Man by nature is also unclean to God. The donkey is the picture of man under the yoke of sin (cf. Genesis 16:11-12). God does exercise His right to it. In the redemption lies the salvation. A person can only belong to the church of the firstborn if he is redeemed by the Lamb (1 Peter 1:18-19). The Lamb died in place of all who believe.

The comparison with a donkey is not flattering, but it is significant. Whoever does not want to bow the neck, the neck of such a person must be broken. Whoever acknowledges to be in need of salvation may appeal to the substitutionary sacrifice of the Lamb. We should make this clear to our children when they ask for it. The example of Pharaoh is added as a warning (Exodus 13:15).

To be a firstborn and redeemed by the Lamb must determine our actions and our thinking. The end of the section on the firstborn is the same as the end of the section on unleavened bread (cf. Exodus 13:16; Exodus 13:9). This confirms the close link between the two cases. It makes it clear that the status of firstborn demands the practice of an unleavened life.