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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 13:17–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The choice God made of their way, Exo 13:17, Exo 13:18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer 10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pro 16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Exo 13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deu 8:2. God had given it to Moses for a sign (Exo 3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, Co1 10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Exo 13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Exo 13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Act 7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen 50:25, Gen 50:26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Exo 7:1); but you shall die like men.
II.Here is the guidance they were blessed with in the way:
The Lord went before them in a pillar, Exo 13:21, Exo 13:22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (Exo 13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, Co1 10:9. Now their King passed before them, even the Lord on the head of them, Mic 2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith.
1.They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise.
2.They had sensible effects of God's going before them in this pillar. For,
(1.)It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting.
(2.)It sheltered them by day from the heat, which, at some times of the year, was extreme.
(3.)It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.
III.These were constant standing miracles (Exo 13:22):
He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh 9:19; Psa 78:14. There was something spiritual in this pillar of cloud and fire.
1.The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, Co1 10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness.
2.Some make this cloud a type f Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev 10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it.
3.It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Psa 121:4; Isa 27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa 4:5, Isa 4:6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Psa 17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?
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Summary
Exodus 13:20 meticulously records the Israelites' second strategic encampment at Etham, situated at the very edge of the wilderness, following their initial departure from Succoth. This seemingly simple itinerary marker is profoundly significant, highlighting God's precise and purposeful guidance of His newly liberated people. It underscores His unwavering commitment to lead them out of Egyptian bondage, positioning them at a critical threshold where their complete dependence on His miraculous provision and protection would become unmistakably clear, setting the stage for the dramatic events of their definitive liberation.
Context
Literary Context
This verse is a crucial geographical and narrative progression point within the larger Exodus account. It immediately follows God's detailed instructions concerning the Feast of Unleavened Bread and the consecration of the firstborn (Exodus 13:1-2), which serve to establish Israel's identity as a people redeemed and set apart for God. The narrative flow traces their initial, hasty departure from Rameses to their first stop at Succoth. Exodus 13:20 then describes their subsequent, divinely directed movement to Etham, a strategic location that sets the immediate stage for the miraculous appearance of the pillar of cloud by day and fire by night that would guide them, and the dramatic crossing of the Red Sea in the subsequent chapter. It marks a definitive step away from Egypt and towards their wilderness journey.
Historical & Cultural Context
The journey from the fertile, highly structured Nile Delta to the "edge of the wilderness" represented an immense and profound transition for the Israelites. Egypt was a land of established civilization, abundant agriculture, and predictable life, albeit under oppressive bondage. The wilderness, or midbar in Hebrew, was a stark and often terrifying contrast: an uncultivated, sparsely inhabited, and seemingly inhospitable region. For ancient peoples, borders and transitional spaces were deeply significant, often viewed as liminal zones where the familiar order ended and the unknown, often chaotic, began. Moving to the "edge of the wilderness" thus signified a definitive, irreversible break from Egyptian control and a venture into a territory where their very survival would depend entirely on divine provision and protection. This theme of divine leading through desolate lands is common in ancient Near Eastern narratives, emphasizing the absolute power and care of the deity.
Key Themes
Exodus 13:20 significantly contributes to several major theological and narrative themes prevalent throughout the book of Exodus and the Pentateuch. Foremost among these is the theme of Divine Sovereignty and Guidance, demonstrating that God is not merely a distant observer but an active, meticulous guide who orchestrates every step of His people's journey, as seen in His promise to go before them (Exodus 13:21). Secondly, it emphasizes Separation and Deliverance, marking a physical and symbolic break from the bondage and idolatry of Egypt, establishing Israel's identity as a people set apart for God. Lastly, it introduces the theme of Dependence and Testing, as the Israelites are led to a place where their reliance on God for provision and protection would be immediately and profoundly tested, preparing them for the challenges and revelations of the wilderness journey, echoing the broader wilderness experience described in Deuteronomy 8:2-3.
Exposition and Analysis
Key Word Analysis
This verb (H5265) literally means "to pull up, especially the tent-pins," and by implication, "to start on a journey" or "to remove." It conveys a sense of deliberate, purposeful movement, not aimless wandering. In this context, it emphasizes the organized and divinely directed nature of Israel's exodus, highlighting that their departure was not a chaotic flight but an ordered progression under God's command.
From the root (H2583) meaning "to incline," this word specifically refers to "to pitch a tent" or "to encamp." It indicates a temporary stop, a setting up of a provisional dwelling place. This term reinforces the nomadic, transient nature of their journey and God's provision for their rest at specific, divinely appointed locations, even amidst their rapid movement.
This noun (H4057) is often translated as "desert," but its primary meaning is "a pasture" or "an open field where cattle are driven." It describes an uncultivated, sparsely populated region, not necessarily barren wasteland, but certainly a place lacking the settled comforts of civilization. Biblically, the midbâr is a significant theological space—a place of testing, solitude, divine encounter, and profound dependence on God's miraculous provision, as exemplified throughout Israel's forty years of wandering.
Verse Breakdown
"And they took their journey from Succoth,"
This clause signifies the continuation of Israel's exodus from Egypt. "Succoth" (meaning "booths" or "tents") was their first stop after leaving Rameses, a place that likely served as a temporary gathering point. The act of "taking their journey" emphasizes a deliberate, divinely orchestrated movement, not a random wandering, indicating God's active hand in their itinerary.
"and encamped in Etham,"
This marks their second designated stop. "Etham" is a specific, divinely appointed location, though its precise modern identification is debated. The act of "encamping" highlights that this was a temporary, overnight stay, part of a larger, ongoing movement. This precision in their itinerary underscores God's detailed plan for their liberation, moving them from one provisional dwelling to another, each step purposeful.
"in the edge of the wilderness."
This is the most crucial geographical and theological detail of the verse. It positions Israel at a critical juncture—the boundary between the known, cultivated world of Egypt and the vast, untamed expanse of the wilderness. This "edge" is a liminal space, symbolizing their definitive separation from their past life of slavery and their imminent entry into a period of profound dependence on God for their survival and direction. It is a point of no return, where the familiar comforts of Egypt are definitively left behind.
Literary Devices
The narrative in Exodus 13:20 employs geographical progression as a primary literary device, meticulously charting the Israelites' movement from one distinct location to the next. This precise naming of places (Succoth, Etham, wilderness) is not merely factual reporting but serves to underscore the theological theme of divine guidance and the purposeful, step-by-step nature of God's deliverance. The phrase "edge of the wilderness" functions as a powerful symbol and metaphor. As a symbol, it represents a critical threshold—a point of no return from their former life of bondage and a gateway to a new, dependent relationship with God. Metaphorically, it suggests a spiritual liminal space, where the familiar ends and the unknown, requiring absolute faith, begins. This positioning sets the stage for the dramatic display of God's power and provision that immediately follows.
Theological and Thematic Connections
Exodus 13:20 powerfully illustrates several core theological truths that resonate throughout the biblical narrative. It highlights God's Divine Sovereignty and Meticulous Guidance, demonstrating that His plan for Israel's liberation was not vague or haphazard, but precise and purposeful. Every step of their journey was orchestrated by Him, showcasing His absolute control over circumstances and His unwavering commitment to His covenant promises. He leads His people purposefully, even to challenging or uncertain places, always with their ultimate good and His glory in mind. This verse also underscores the theme of Transition and Definitive Separation, as the movement from the settled land of Egypt to the "edge of the wilderness" symbolizes a profound and irreversible break from their past. It is a physical manifestation of their spiritual separation from the idolatry and bondage of Egypt, marking their identity as a people set apart for God's unique purposes. Finally, by leading them to such a precarious position, God immediately established a context of Absolute Dependence and Trust, where Israel's survival and progress would rely entirely on His provision and direction, thereby fostering a deep and necessary reliance on their Deliverer.
This theme of God's precise leading through challenging transitions is pervasive throughout the biblical narrative, offering profound comfort and instruction for believers today:
Reflection and Application
Exodus 13:20 offers profound and enduring lessons for our spiritual journeys today. Just as God meticulously led Israel step-by-step, He often guides us through phases of transition, uncertainty, or discomfort—our own "edges of the wilderness." These are not random occurrences or unfortunate detours but divinely appointed positions designed to cultivate deeper trust, dependence, and intimacy with Him. This verse encourages us to embrace these transitional periods, recognizing that God is purposefully moving us away from old patterns, familiar comforts, or "Egypts" that hinder our spiritual growth, and into new dimensions of His provision, revelation, and character. Our willingness to follow His specific, sometimes counter-intuitive, leading—even when the path ahead seems unclear or daunting—is crucial for experiencing His full deliverance, purpose, and blessing in our lives. It calls us to relinquish control and lean fully into the divine guidance that promises to lead us safely through every wilderness.
Questions for Reflection
FAQ
Why are these specific travel details important in the biblical narrative?
While seemingly mundane, these geographical details are crucial because they underscore God's active, meticulous, and sovereign involvement in Israel's liberation. They demonstrate that the Exodus was not a haphazard escape but a divinely orchestrated journey, with God leading His people step by step to specific locations for specific purposes. This precision builds trust in God's faithfulness and highlights His absolute control over every aspect of their lives and history, setting the stage for the miraculous events that follow.
Did the Israelites know where they were going when they reached Etham?
The text implies that the Israelites were following God's leading, not a pre-planned human itinerary. Reaching the "edge of the wilderness" likely meant they were entering unfamiliar and potentially daunting territory, a place where human foresight was limited. Their knowledge of the ultimate destination was secondary to their trust in the One leading them. This sets the stage for the miraculous events that follow, emphasizing that God's plan often unfolds one step at a time, requiring faith and obedience rather than full foresight, as seen when the pillar of cloud appeared.
What does "edge of the wilderness" imply about their safety or vulnerability?
Reaching the "edge of the wilderness" would have made them highly vulnerable. They were leaving behind the known, cultivated land of Egypt for an uncultivated, often harsh environment, exposing them to the elements, lack of immediate resources, and potential attacks, especially from Pharaoh's army who would soon pursue them. This precarious position highlights their complete reliance on God's protection and provision. It is precisely in such vulnerable places that God's power and faithfulness are most clearly demonstrated, as seen with the pillar of cloud and fire and the dramatic Red Sea crossing.
Christ-Centered Fulfillment
Exodus 13:20, with its profound themes of divine guidance, definitive separation from bondage, and the journey into absolute dependence, finds its ultimate fulfillment and amplification in the person and work of Jesus Christ. Just as God meticulously led Israel out of Egypt, Jesus is the ultimate "Way" (John 14:6), the Good Shepherd who leads His sheep out of the "Egypt" of sin and spiritual bondage into true freedom. He guides His followers through the "wilderness" of this world—a place of testing, temptation, and reliance—towards the promised land of eternal life and the New Creation. The Israelites' physical departure from Egypt prefigures the spiritual exodus believers experience through Christ; through His atoning death and glorious resurrection, Jesus delivers us from the slavery of sin and the dominion of darkness (Colossians 1:13-14). We are called to leave behind our old ways and enter into a new life defined by His grace and truth. Furthermore, the wilderness journey of Israel, where God's daily provision was essential for survival, points to the Christian life of daily dependence on Christ. He is our true manna, our living bread (John 6:35), and our unfailing source of strength, wisdom, and guidance in all circumstances. Our journey of faith is a pilgrimage led by Christ, who Himself endured temptation in the wilderness (Matthew 4:1-11) to demonstrate perfect obedience and complete dependence on God, thereby paving the way for our own faithful walk.