Redeemer Bible Church

Unreserved Accountability to Christ. Undeserved Acceptance from Christ.

Christ Our Unleavened Bread, Part Two

Exodus 11:1-13:16

Introduction
Throughout our study of Exodus I have labored to impress upon you what it must
have been like for the sons of Israel to be afflicted by the Egyptians. The men of Israel
became Egypt’s serfs, forced into the difficult labor of becoming the tools by which canals
were dug and buildings were erected. Such work was harrowing to say the least. The
historian Herodotus reports, for example, that in a later generation restoration of the canal
from the Nile to the Red Sea under Pharaoh Neco (7th-6th centuries BC), resulted in 120,000
people losing their lives.1

Furthermore, mother’s infant sons were almost literally ripped from their wombs and
cast into a watery grave.

And when the Pharaoh of a subsequent generation heard Moses and Aaron speak of
leaving Egypt for the wilderness, he responded by making their already oppressive
conditions even more unbearable—gathering their own straw for bricks would be added to
the list of duties with beatings to follow for failures to make quota.

In total, Israel was subjugated and tyrannized for some 400 years! Four hundred
years!

During this time of extreme suffering, the Israelites, no doubt, wondered why the
Lord had not intervened on their behalf. Exodus 2:23-25 says,

Now it came about in the course of those many days that the king of Egypt
died. And the sons of Israel sighed because of the bondage, and they cried out; and
their cry for help because of their bondage rose up to God. So God heard their
groaning; and God remembered His covenant with Abraham, Isaac, and Jacob.
God saw the sons of Israel, and God took notice of them.

So the Lord was there! God heard and God remembered and God saw and God
took notice of the sons of Israel. And because God never hears or remembers or sees or
takes notice of anyone without also taking action, readers of Exodus expect that the Lord
will soon intervene.

1
See Cornelis Houtman, Exodus, Vol 1 (Kampen, Netherlands: Kok Publishing, 1993), 245.
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In Ch 3 we read as the Lord appears to Moses in a burning bush and tells him of his
deliverance of his people:

The LORD said, “I have surely seen the affliction of My people who are in
Egypt, and have given heed to their cry because of their taskmasters, for I am aware
of their sufferings. So I have come down to deliver them from the power of the
Egyptians, and to bring them up from that land to a good and spacious land, to a
land flowing with milk and honey, to the place of the Canaanite and the Hittite and
the Amorite and the Perizzite and the Hivite and the Jebusite” (3:7-8).

God was about to make good on his promise to deliver Israel from their Egyptian
taskmasters and deliver them to a spacious and fertile and lush land for their own dwelling.

Now do you think that after years of cruel bondage that the Israelites would be glad
to hear what God had told Moses? Absolutely! Exodus 4:31 says, “So the people believed;
and when they heard that the LORD was concerned about the sons of Israel and that He
had seen their affliction, then they bowed low and worshiped.”

Knowing that their deliverance was at hand, the people bowed low and worshipped.
Of course, their rejoicing did not continue unabated; for the Israelites knew that Pharaoh’s
new policy of bricks without straw was in response to Moses and Aaron’s announcement of
Yahweh’s command to let the people go. They blamed Moses and Aaron for “messing up”
what God was doing: “May the Lord look upon you and judge you,” they said (5:21).

Nevertheless, as Israel beheld the mighty outstretched arm of the Lord bringing
plague after plague upon Egypt, their taste for freedom continued to grow. They were still
waiting, but the waiting was about to end. With Ch 11, the tenth and (now they learn) final
plague is at hand. Israel is about to leave. And as they finish preparing their homes with
the blood of the Passover lamb for the coming of the destroyer, 12:27 says that Israel again,
bowed low and worshipped.

They worship the Lord for making good on his promise. The sons of Israel will no
longer be subject to the tyrannical rule of Egypt. They will finally depart from the house of
slavery.

And this departure, this mighty deliverance, God would never want Israel soon to
forget. In fact, he would want Israel to identify itself as “the Exodus people” all its days.
And in order that they would never forget their status as the redeemed of the Lord, Yahweh
institutes three rites recorded for us in Exod 11:1-13:16: the Passover, the Feast of
Unleavened Bread, and the consecration of the firstborn.

All three have been established by the Lord to commemorate the one event of Israel’s
deliverance cf. 12:24-27, 42 (Passover); 12:14, 17; 13:3, 8-10 (Feast of Unleavened Bread);
13:14-16 (consecration of the firstborn).

“And you shall observe this event as an ordinance for you and your children
forever. When you enter the land which the LORD will give you, as He has

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promised, you shall observe this rite. And when your children say to you, ‘What
does this rite mean to you?’ 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….It is
a night to be observed for the LORD for having brought them out from the land of
Egypt; this night is for the LORD, to be observed by all the sons of Israel throughout
their generations (12:24-27, 42).

“You shall also observe the Feast of Unleavened Bread, for on this very day I
brought your hosts out of the land of Egypt; therefore you shall observe this day
throughout your generations as a permanent ordinance.”…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.”…“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.’ “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. Therefore, you shall keep this ordinance at its appointed time from year to
year” (12:14, 17; 13:3, 8-10).

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. It came about, when Pharaoh was stubborn about
letting us go, that the LORD killed every firstborn in the land of Egypt, both the
firstborn of man and the firstborn of beast. Therefore, I sacrifice to the LORD the
males, the first offspring of every womb, but every firstborn of my sons I redeem.”
So it shall serve as a sign on your hand and as phylacteries on your forehead, for
with a powerful hand the LORD brought us out of Egypt (13:14-16).

And at the same time that all the rites were instituted to commemorate the one event
of Israel’s deliverance, each of them has also been intended to communicate particular
aspects or features of that one event. The Passover ritual concentrates on two things: the
passing over of Israel for judgment and the inclusion of the Gentiles in God’s deliverance.

The Feast of Unleavened Bread described for us in Exod 12:14-20, calls the
worshipper’s attention to the hastiness of Israel’s departure. Israel remembers that rather
than having to “hurry up and wait,” they were called to “wait and hurry up”; for once it was
time to go, it was time to go.2

And knowing as we do that every Old Testament ceremony was superintended by

the Lord to anticipate the person and ministry of the Lord Jesus, we cannot help but see the
deliverance inaugurated by Jesus in his first advent and the sudden and final deliverance
from sin that he will bring about at the end of the age.

And yet there is more to the celebration of the Feast of Unleavened Bread than
simply the commemoration of Israel’s hasty deliverance. An additional aspect of Israel’s

2
See R W Glenn, “Christ Our Unleavened Bread” (8/1/2004).

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initial deliverance from Egyptian bondage comes into focus in the second iteration of
instructions for celebrating the feast in 13:3-10.

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. On this day in the month of
Abib, you are about to go forth. It shall be when the LORD brings you to the land of
the Canaanite, the Hittite, the Amorite, the Hivite and the Jebusite, which He swore
to your fathers to give you, a land flowing with milk and honey, that you shall
observe this rite in this month. For seven days you shall eat unleavened bread, and
on the seventh day there shall be a feast to the LORD. Unleavened bread shall be
eaten throughout the seven days; and nothing leavened shall be seen among you, nor
shall any leaven be seen among you in all your borders. 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.” 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. Therefore, you shall keep this ordinance at its
appointed time from year to year.

Deliverance to the Land

Four of the details recounted for us not only here, but also earlier in 12:14-20 will
help us to see that additional aspect of Israel’s deliverance that the Lord wants Israel to
remember.

1. The length of the feast: The Feast is to last seven days; notice verses 6-7: For seven days
you shall eat unleavened bread, and on the seventh day there shall be a feast to the
LORD. Unleavened bread shall be eaten throughout the seven days; and nothing
leavened shall be seen among you, nor shall any leaven be seen among you in all
your borders. This reiterates what is commanded in 12:15-16, 18-20.

2. The worship of the feast: Not only is the feast to last seven days, but it is to incorporate
two special days of worship, two holy convocations. One is mentioned here in verse
6: on the seventh day there shall be a feast to the Lord. And both are stated in
12:16: On the first day you shall have a holy assembly, and another holy assembly
on the seventh day; no work at all shall be done on them, except what must be
eaten by every person, that alone may be prepared by you.

3. The location of the feast: Look at the end of verse 7; it says, nor shall any leaven be
seen among you in all your borders. Israel’s borders are also addressed in 12:19-20,
when the Lord commands the people that there is to be no leaven in Israel’s houses
and that in all its dwellings the Israelites are to eat unleavened bread.

4. The participants in the feast: This detail follows closely on number three (the location).
Look back at 12:19: Seven days there shall be no leaven found in your houses; for
whoever eats what is leavened, that person shall be cut off from the congregation
of Israel, whether he is an alien or a native of the land. Aliens and natives of the

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land may participate; only they may not eat what is leavened—leaven cannot be
found among them.

So then, what does the celebration of the Passover envision? It sees Israel engaged in
a week-long commemoration, complete with opening and closing ceremonies. And
although aliens or sojourners may participate, it sees Israel doing this within its own
borders. How shall we explain this?

Clearly, the distant future is in view. Israel upon its departure was hardly in a
position to hold a seven-day feast with all the pomp of opening and closing ceremonies.
And though the Israelites had their own housing, to call attention to Israel’s borders and to
aliens in the land, certainly looks forward to a time beyond the events of the narrative.

Moreover, unlike many of the details of the Passover, Israel did not perform any part
of this rite on the night of their departure. So although it commemorates that Israel was
forced to leave before their bread could be leavened (12:34), and even though it looks back
to Israel baking their unleavened dough into cakes on their journey (12:39), it does not
commemorate a week-long event; rather, the week-long event commemorates a single day
cf. 12:17; 13:3-4.

“You shall also observe the Feast of Unleavened Bread, for on this very day I
brought your hosts out of the land of Egypt; therefore you shall observe this day
throughout your generations as a permanent ordinance.”…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. On this day in the month of Abib, you are about to go
forth” (12:17; 13:3-4).

With reference to the instructions for the proper celebration of the Feast of
Unleavened Bread, the perspective is oriented toward the future.

But what is it about the future that the feast anticipates? We already have some hint
in the details that we’ve already explored. It is, however, made explicit in 13:5. Read it
with me: It shall be when the LORD brings you to the land of the Canaanite, the Hittite,
the Amorite, the Hivite and the Jebusite, which He swore to your fathers to give you, a
land flowing with milk and honey, that you shall observe this rite in this month.

Here is what the length, worship, location, and participants in the feast are all
about—the Promised Land. A seven-day celebration with holy assemblies to start and
finish the feast could only take place in the land of Canaan. To speak of Israel’s borders, to
speak of its land, is more than a mere hint—it should have given it away (it starts with L
and ends with A-N-D). And to address a situation in which Israel would concern itself with
aliens must have to do with the Promised Land; for at this moment, it is the sons of Israel
who are the aliens in a foreign land.

Israel is being delivered to the Promised Land. And that future is so certain that here
in 13:5 it is understood not as an “if” question, but as a “when” question (when the Lord

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brings you to the land of the Canaanite, etc.). Possession of the land is such a forgone
conclusion that liturgical instructions can be given to the people in advance of their
conquest. This is especially remarkable in light of what we know now—that only Joshua
and Caleb of that original generation would enter the land and that it would be another
forty years until they would possess it.

So then, what is the additional aspect of Israel’s initial deliverance from Egyptian
bondage that comes into sharp focus here in Ch 13? The sons of Israel are not simply being
delivered from Egyptian bondage; they are being delivered to the land of promise. Though it
is certainly true that the idea of departing to the Promised Land is in view in all the rituals of
Exod 11:1-13:16, the land is given particular prominence in the instructions for the Feast of
Unleavened Bread. With no other rite is the Promised Land so explicitly mentioned as it is
here in 13:5: It shall be when the LORD brings you to the land of the Canaanite, the
Hittite, the Amorite, the Hivite and the Jebusite, which He swore to your fathers to give
you, a land flowing with milk and honey, that you shall observe this rite in this month.

So God does not deliver Israel for nothing; he does not deliver them to nothing. He
delivers them from the house of slavery to the land of liberty; from bondage to freedom and
blessing. The theological lesson of the Exodus expressed in the Feast of Unleavened Bread,
then, is that the salvation of the Lord can never be reduced to salvation from what is
miserable, but the Lord’s salvation is salvation from what is miserable to what is most
enjoyable.

And because the Promised Land is a land flowing with milk and honey, a land rich
in natural resources, a land with unparalleled fertility, one’s arrival there would never be
considered the end of the journey, but the beginning. The Promised Land is the land of
promise not only because God promised to give it to his people, but also because it is the
land that holds promise for the people of God. The rest of the Promised Land is not rest in
the absolute sense; it is rest in the sense of rest from tyranny, rest from oppression, rest from
misery. For when Joshua and company enter the Promised Land a generation later, the
Lord says, “Today I have rolled away the reproach of Egypt from you” (Josh 5:9).

So then, here is what we have in the instructions for the Feast of Unleavened
Bread—God saves his people from the tyranny of the land of Egypt to the liberty of the land
of promise.

A Future, Greater Exodus Anticipated

Now as you are all aware, even after inheriting the land of promise after forty years
of wilderness wanderings, Israel was later removed from the land for their failure to be
faithful to the Lord. They were taken captive by Babylon and Assyria. They were removed
from the freedom of the land and bound again to alien regimes. Of course, the difficulty of
these times of captivity never equaled (or even came close) to what they experienced in the
land of Egypt; nevertheless, the prophets did not cease to employ Exodus language to refer
to their removal and ultimate return to the land.

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Although we could cite numerous examples, one should suffice. Turn with me to
Jeremiah 32.

In this chapter, Jeremiah praises the Lord for his faithfulness to the people
throughout the entire Exodus event from Egypt to the Promised Land. Look down to
verses 20-22: who has set signs and wonders in the land of Egypt, and even to this day
both in Israel and among mankind; and You have made a name for Yourself, as at this
day. You brought Your people Israel out of the land of Egypt with signs and with
wonders, and with a strong hand and with an outstretched arm and with great terror;
and gave them this land, which You swore to their forefathers to give them, a land
flowing with milk and honey.

And although Judah is facing certain conquest by the Chaldeans (i.e. Babylon), the
Lord assures Jeremiah of better things for his people. Notice verses 40-41: I will make an
everlasting covenant with them that I will not turn away from them, to do them good;
and I will put the fear of Me in their hearts so that they will not turn away from Me. I
will rejoice over them to do them good and will faithfully plant them in this land with all
My heart and with all My soul. The Lord will make a new everlasting covenant with his
people and will return them to the land. Another Exodus is coming along with a new
covenant that will bring all the promises made to Abraham and David to their final
fulfillment.

As glorious as it was, the first Exodus will pale in comparison with the one in the
future. Elsewhere Jeremiah brings the word of the Lord and says,

“Therefore behold, the days are coming,” declares the LORD, “when they
will no longer say, ‘As the LORD lives, who brought up the sons of Israel from the
land of Egypt,’ but, ‘As the LORD lives, who brought up and led back the
descendants of the household of Israel from the north land and from all the countries
where I had driven them’” (Jer 23:7-8).

The era of the New Covenant will be “‘not like the covenant which I made with their
fathers in the day I took them by the hand to bring them out of the land of Egypt, My
covenant which they broke, although I was a husband to them,’ declares the LORD” Jer
31:32). The new Exodus with its New Covenant will blow the old one away.

And as Israel waits for this new Exodus and New Covenant, a child is born in
Bethlehem to a carpenter and his yet virgin fiancée. This very boy will grow up to say when
celebrating the last Passover of his life, “This is the new covenant in my blood.” The New
Covenant has been inaugurated in the person and ministry of Jesus Christ! He is the one in
whom all the promises are yes and amen. He is the one who says of the unleavened bread,
“This is my body.” The promised era of the New Covenant and therefore the new Exodus
has arrived.

So then, what is the nature of the new Exodus? And in light of the theology of the
Feast of Unleavened Bread we may ask, “Where are we going?” Are we going to the land?

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Promised Land in Christ

Turn with me in your Bibles to Heb 4:3: “For we who have believed enter that rest,
just as He has said, ‘AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY
REST,’ although His works were finished from the foundation of the world.”

What this means is that by faith in Christ we enter the land of promise, or better, we
enter the land that the land of Palestine was intended to anticipate.

The rest about which the author is speaking is the rest of the Promised Land. Look
back up to 3:15-19.

…while it is said, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN

YOUR HEARTS, AS WHEN THEY PROVOKED ME.” For who provoked Him
when they had heard? Indeed, did not all those who came out of Egypt led by
Moses? And with whom was He angry for forty years? Was it not with those who
sinned, whose bodies fell in the wilderness? And to whom did He swear that they
would not enter His rest, but to those who were disobedient? So we see that they
were not able to enter because of unbelief (Heb 3:15-19).

Here in 4:3, the writer of Hebrews understands that the true Promised Land is the
land of salvation rest. So by believing in Jesus we enter that rest.

Notice further what he says in verses 7-8: “He again fixes a certain day, ‘Today,’
saying through David after so long a time just as has been said before, ‘TODAY IF YOU
HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.’ For if Joshua had given
them rest, He would not have spoken of another day after that” (Heb 4:7-8).

In retrospect, in light of the finished work of Christ, the author can say that Joshua
did not give the people rest. In other words, the Israelites in some sense did not enter the
Land of Promise. This is because it is only after Christ does his work that we can be
delivered to the true, heavenly land of promise.

What this all means for us is that we have been delivered from sin and we have been
delivered to the rest of salvation—confidence, assurance, peace, and security—all in Christ
Jesus. We have been set free from the dominion of sin and now we live in the Promised
Land of salvation in the power of the Holy Spirit. In the language of the Apostle Paul, we
are no longer slaves of sin; instead we are slaves of righteousness, living out the blessing of
life in the Promised Land. Romans 6:17-18 says, “But thanks be to God that though you
were slaves of sin, you became obedient from the heart to that form of teaching to which
you were committed, and having been freed from sin, you became slaves of righteousness.”

Through our union with Christ we have entered the rest of the Promised Land
anticipated in the Feast of Unleavened Bread. We have been set free from the tyranny of sin
to enjoy the liberty of the sons of God. We can say no to sin and yes to what is right in the
land of the living.

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And yet even as I say these words, I feel as if I haven’t been set free from sin. I feel
more like I am in bondage than that I am in the hopeful land of Canaan. Most of the time I
feel plagued by my sin, frustrated that I do not experience more of the freedom of the Spirit.
I feel shackled by my own unrighteousness and more often than not I perform the deeds of
the flesh rather than walking in the realm of the Holy Spirit.

Oh, I know that in principle I have been released from the slave-market of sin and
delivered to the Promised Land of new life in Christ, but it seems nearly impossible to live
as if I am there. Here’s how I feel: “For the good that I want, I do not do, but I practice the
very evil that I do not want” (Rom 7:19).

Biblically, I think, there is a good reason for this: our ultimate rest—the ultimate
Promised Land—is still future. Turn ahead in Hebrews to Chapter 11 and look with me at
verses 14-16.

What these verses tell us is that the promise of land to Abraham caused his
descendants to be seeking a country of their own. And indeed if they had been thinking
of that country from which they went out, they would have had opportunity to return.
But as it is, they desire a better country, that is, a heavenly one. Thus Abraham himself
discerned that the land of Palestine itself was a shadow of a final heavenly dwelling place.
The land of promise of the Old Covenant era was established by the Lord to anticipate the
New Jerusalem. The inheritance of the land is a shadow of this final inheritance.

I love this truth! It is so instructive to me—and so hopeful! It tells me that my

current experience of my salvation rest though rich, is prologue. Hebrews 4:9 says, “So
there remains a Sabbath rest for the people of God.” We are already resting secure in the
land, if you will, but we also await a resting place that far surpasses our current experience.
With Abraham we are “looking for the city which has foundations, whose architect and
builder is God” (Heb 11:10)!

So then all my restlessness in this life, all my exhaustion in my struggle against the
tyranny of my own sin, all of this functions to remind me that this place is not my home. I
will enter an even better country—a better country than Palestine, a better country than
having the blessings of salvation now as a fallen human being—I will enter the city which
has foundations, whose architect and builder is God. My struggle with sin therefore is in a
sense, good. It reminds me that my hope is in the future. I love what Calvin says in a
similar vain:

Whatever kind of tribulation presses upon us, we must ever look to this end:
to accustom ourselves to contempt for the present life and to be aroused thereby to
meditate upon the future life. For since God knows best how much we are inclined
by nature to a brutish love of this world, he uses the fittest means to draw us back
and to shake off our sluggishness, lest we cleave too tenaciously to that love….Now
our blockishness arises from the fact that our minds, stunned by the empty
dazzlement of riches, power, and honor, become so deadened that they can see no
farther. The heart also, occupied by with avarice, ambition, and lust, is so weighed
down that it cannot rise up higher. In fine, the whole soul, enmeshed in the

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allurements of the flesh, seeks its happiness on earth. To counter this evil the Lord
instructs his followers in the vanity of this present life by continual proof of its
miseries.3

Here Calvin is talking about suffering; nevertheless, in principle it applies to our

battle with sin; for the battle with indwelling sin is a kind of tribulation that attends life in
this world. And that battle makes me contemptuous of this life, longing for the end of the
war.

And because this life and even my experience of salvation in this life is prologue, it
means that I will finally be able to rest. This prologue is just that—prologue. It is the
beginning. The Promised Land of salvation in Christ that we experience now is like the
Promised Land of the Old Testament. It is the land that holds promise just as much as it
keeps a promise. There is more to come. And what is coming is far superior to any
experience of salvation I currently enjoy, no matter how trying and no matter how
spectacular it may be.

My rest, your rest dear brothers and sisters, is coming. The Promised Land awaits us
with delights to amaze our souls for all eternity. Here is the rest we long for and here is the
rest we love:

Rest, —not as the stone that rests on the earth, nor as these clods of flesh
shall rest in the grave; [in the same way] our beasts must rest...nor is it the satisfying
of our fleshly lusts, nor such rest as the carnal world [desires]: no, no; we have
another kind of rest than these: rest we shall from all our labors, which were but the
way and means to rest, but yet that is the smallest part. O blessed rest, where we
shall never rest day or night, crying, “Holy, holy, holy, Lord God of Sabbaths”:
when we shall rest from sin, but not from worship; from suffering and sorrow, but
not from solace! O blessed day when I shall rest with God; when I shall rest in
knowing, loving, rejoicing, and praising; when my perfect soul and body together,
shall in these perfect things perfectly enjoy the most perfect God.4

Praise the Lord that Christ has inaugurated the new Exodus and delivers us not only
from the house of the slavery of sin, but to the land of plenty. Amen.

Redeemer Bible Church

16205 Highway 7
Minnetonka, MN 55345
Office: 952.935.2425
Fax: 952.938.8299
info@redeemerbiblechurch.com
www.redeemerbiblechurch.com
3
John Calvin, Institutes of the Christian Religion, John T McNeill (Ed), Ford Lewis Battles (trans)
(Philadelphia: The Westminster Press, 1960), 3.9.1.
4
Richard Baxter, The Saints Everlasting Rest (n.p., 1758), 198.

Exodus 11:1-13:16: Christ Our Unleavened Bread, Part 2 © 2004 by R W Glenn