Exodus · Chapter 14

Verses 1, 2. The Lord spake — Or rather had spoken, before they came to Succoth, Exodus 12:37. For what was there briefly and generally expressed, is here more largely and particularly declared, together with the occasion of it, which was God’s command. Speak unto the children of Israel — They were got to the edge of the wilderness, Exodus 13:20, and one stage or two would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off on the right hand from Canaan, and to march toward the Red sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi-hahiroth — Or, the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal-zephon were cities of Egypt, and probably garrisoned.

V. 2. They were got to the edge of the wilderness, Exodus 13:20, and one stage or two would have brought them to Horeb, the place appointed for their serving God, but instead of going forward, they are ordered to turn short off, on the right-hand from Canaan, and to march towards the Red-sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi-hahiroth-Or the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal-zephon were cities of Egypt and probably garrison’d.

Verse 2. Encamp before Pi-hahiroth] tryhh yp pi hachiroth, the mouth, strait, or bay of Chiroth. Between Migdol, ldgm migdol, the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, ˆpx בעל baal tsephon, the lord or master of the watch, probably an idol temple, where a continual guard, watch, or light was kept up for the defence of one part of the haven, or as a guide to ships. Dr. Shaw thinks that chiroth may denote the valley which extended itself from the wilderness of Etham to the Red Sea, and that the part in which the Israelites encamped was called Pi-hachiroth, i.e., the mouth or bay of Chiroth. See his Travels, p. 310, and his account at the end of Exodus.

Verses 1, 2. The Lord spake — Or rather had spoken, before they came to Succoth, Exodus 12:37. For what was there briefly and generally expressed, is here more largely and particularly declared, together with the occasion of it, which was God’s command. Speak unto the children of Israel — They were got to the edge of the wilderness, Exodus 13:20, and one stage or two would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off on the right hand from Canaan, and to march toward the Red sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi-hahiroth — Or, the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal-zephon were cities of Egypt, and probably garrisoned.

Verse 2. Before Pi-hahiroth. The Lord led the people into the straits between the hills, in order that Pharaoh and his hosts might be overwhelmed in the sea; and that Israel might see his salvation, and find a quiet passage in the desert.

2, 3. That they turn and encamp before Pi-hahiroth — The Hebrews were now at Etham, near the head of the Gulf, whence the direct route to Palestine would be northeast, by way of the plain of Philistia, and the route to Mount Sinai southeast, along the eastern shore of the Gulf; but instead of taking either of these direct routes to their destination, they turned southwest into the great plain west of the modern Suez, came down the west shore of the Gulf, and encamped north and east of Mount Attakah. Thus the Sea was in front and Mount Attakah on the right flank, and partially in the rear. When, then, the Egyptians came upon them from the northwest, either by the Bubastis or Belteis road, they seemed to be completely entrapped, especially if Pharaoh sent a small detachment around Mount Attakah to block the defile and thus cut off all retreat on the south. (See map of Goshen.) Pi-hahiroth… Migdol… Baal-zephon — These were all known places in the time of Moses, all traces of which seem to have been lost in the changes of these thousands of years, although the names are all suggestive of the localities. Migdol, tower, implies that this was a fortified spot, perhaps on one of the summits of Attakah; Baal-zephon (hpx, to watch) was probably a frontier watch-tower, and the name Pi-hahiroth, if, as generally supposed, an Egyptian word meaning the “place of reeds,” seems to have been a coast fortress or station. They are entangled — Probably the word is better rendered by bewildered. (Gesenius, De Wette, Knobel.) Their “turn” into this trap between the mountain and the sea seemed to arise from confusion and perplexity when they found themselves “on the edge” of the terrible desert. The wilderness hath shut them in — Literally, closed upon them, like a trap.

V. 3. They are entangled-Inclosed with mountains, and garrisons, and deserts.

Verse 3. They are entangled in the land] God himself brought them into straits from which no human power or art could extricate them. Consider their situation when once brought out of the open country, where alone they had room either to fight or fly. Now they had the Red Sea before them, Pharaoh and his host behind them, and on their right and left hand fortresses of the Egyptians to prevent their escape; nor had they one boat or transport prepared for their passage! If they be now saved, the arm of the Lord must be seen, and the vanity and nullity of the Egyptian idols be demonstrated. By bringing them into such a situation he took from them all hope of human help, and gave their adversaries every advantage against them, so that they themselves said, They are entangled in the land, the wilderness hath shut them in.

Verses 3, 4. Pharaoh will say they are entangled — He will presume that you are hemmed in between the rocks and the sea. I will harden Pharaoh’s heart — See note on Exodus 4:21, and 7:13, 14. The meaning is, that Pharaoh would take occasion, from the apparently distressed situation the Israelites were now in, enclosed with mountains, deserts, and Egyptian garrisons, to harden his heart. He would even be so desperate as to attempt to follow and bring them back again into their former state of bondage. I will be honoured upon Pharaoh — By the manifestation of my power and justice.

2, 3. That they turn and encamp before Pi-hahiroth — The Hebrews were now at Etham, near the head of the Gulf, whence the direct route to Palestine would be northeast, by way of the plain of Philistia, and the route to Mount Sinai southeast, along the eastern shore of the Gulf; but instead of taking either of these direct routes to their destination, they turned southwest into the great plain west of the modern Suez, came down the west shore of the Gulf, and encamped north and east of Mount Attakah. Thus the Sea was in front and Mount Attakah on the right flank, and partially in the rear. When, then, the Egyptians came upon them from the northwest, either by the Bubastis or Belteis road, they seemed to be completely entrapped, especially if Pharaoh sent a small detachment around Mount Attakah to block the defile and thus cut off all retreat on the south. (See map of Goshen.) Pi-hahiroth… Migdol… Baal-zephon — These were all known places in the time of Moses, all traces of which seem to have been lost in the changes of these thousands of years, although the names are all suggestive of the localities. Migdol, tower, implies that this was a fortified spot, perhaps on one of the summits of Attakah; Baal-zephon (hpx, to watch) was probably a frontier watch-tower, and the name Pi-hahiroth, if, as generally supposed, an Egyptian word meaning the “place of reeds,” seems to have been a coast fortress or station. They are entangled — Probably the word is better rendered by bewildered. (Gesenius, De Wette, Knobel.) Their “turn” into this trap between the mountain and the sea seemed to arise from confusion and perplexity when they found themselves “on the edge” of the terrible desert. The wilderness hath shut them in — Literally, closed upon them, like a trap.

Verse 4. I will harden Pharaoh’s heart] After relenting and giving them permission to depart, he now changes his mind and determines to prevent them; and without any farther restraining grace, God permits him to rush on to his final ruin, for the cup of his iniquity was now full.

Verses 3, 4. Pharaoh will say they are entangled — He will presume that you are hemmed in between the rocks and the sea. I will harden Pharaoh’s heart — See note on Exodus 4:21, and 7:13, 14. The meaning is, that Pharaoh would take occasion, from the apparently distressed situation the Israelites were now in, enclosed with mountains, deserts, and Egyptian garrisons, to harden his heart. He would even be so desperate as to attempt to follow and bring them back again into their former state of bondage. I will be honoured upon Pharaoh — By the manifestation of my power and justice.

V. 5. And it was told the king that the people fled-He either forgot, or would not own that they had departed with his consent; and therefore was willing it should be represented to him as a revolt from their allegiance.

Verse 5. And it was told the king-that the people fled] Of their departure he could not be ignorant, because himself had given them liberty to depart: but the word fled here may be understood as implying that they had utterly left Egypt without any intention to return, which is probably what he did not expect, for he had only given them permission to go three days’ journey into the wilderness, in order to sacrifice to Jehovah; but from the circumstances of their departure, and the property they had got from the Egyptians, it was taken for granted that they had no design to return; and this was in all likelihood the consideration that weighed most with this avaricious king, and determined him to pursue, and either recover the spoil or bring them back, or both. Thus the heart of Pharaoh and his servants was turned against the people, and they said, Why have we let Israel go from serving us? Here was the grand incentive to pursuit; their service was profitable to the state, and they were determined not to give it up.

Verse 5. It was told the king that the people fled — As they had been ordered by the Lord to turn a different way from that which led directly to mount Horeb, it is probable that, as soon as Pharaoh heard of it, he concluded they had no intention of going thither, but were escaping out of Egypt. He either forgot, or would not own, that they had departed with his consent; and therefore was willing it should be represented to him as a revolt from their allegiance. Why have we done this? — They, who never truly repented of their sins, now heartily repent of their only good action.

5. Why have we done this? — What (is) this (that) we have done? The panic having subsided, Pharaoh’s hard heart rises in rage and revenge. The pride and obstinacy of Pharaoh may appear incredible, but this representation of his character is in perfect harmony with the pictures of the Egyptian kings, as they have themselves left them upon the walls of their tombs. The magnificent engravings in the great works of Lepsius and of the artists of Napoleon spread before our eyes pictures of the conquests, coronations, and deifications of these Pharaohs, as they may now be seen in their rock-hewn tombs, from the Delta to the Cataracts — perpetual monuments of their haughty might and heaven-defying pride, as well as vast and enduring commentaries upon this narrative of Moses. (See Introduction to the History of the Plagues, 1.)

6. He made ready his chariot — Horses and chariots are first represented in the monuments of Amosis, (1520 B.C.,) although there is evidence of their use before that time. The chariot was two-wheeled, without back or seat, bottomed with a network of thongs, whose elasticity supplied the lack of springs: it was drawn by two horses, which were harnessed, without traces, to a pole fastened to a yoke resting upon the withers. The spear-case, bow-case, and quiver were fastened at the side, and it was manned by a driver and one or two warriors, who stood as they rode.

V. 7. Captains over every one of them-Or rather over all of them; distributing the command of them to his several Captains.

Verse 7. Six hundred chosen chariots, &c.] According to the most authentic accounts we have of war-chariots, they were frequently drawn by two or by four horses, and carried three persons: one was charioteer, whose business it was to guide the horses, but he seldom fought; the second chiefly defended the charioteer; and the third alone was properly the combatant. It appears that in this case Pharaoh had collected all the cavalry of Egypt; (see Exodus 14:17;) and though these might not have been very numerous, yet, humanly speaking, they might easily overcome the unarmed and encumbered Israelites, who could not be supposed to be able to make any resistance against cavalry and war-chariots.

Verse 7. Six hundred chosen chariots — The strength of ancient Egypt, which is a plain country, consisted in cavalry and military chariots. Indeed, it appears from sundry passages of Scripture, that the eastern nations in general, in the early ages of the world, made great use of armed chariots in war. Captains over every one of them — Or rather over all of them, distributing the command of them to his several captains.

Ver. 7. Six hundred chariots. A captain or valiant man was in each chariot, his armour bearer, a man of valour also, besides a man to guide the horses, who had a shield, and probably other weapons. The army of Pharaoh is estimated by Josephus at 50,000 horse, and 200,000 foot. All the host of Pharaoh was there, ver. 28. How bitter are the dregs of the cup to hardened men!

7. Six hundred — This was a picked chariot force, and Josephus adds, from traditional sources, that there were fifty thousand horsemen and two hundred thousand footmen. The word “all” is not to be taken absolutely, as if every chariot in Egypt was in the pursuit. See note on Exodus 9:6. Captains — Literally, third men, one of three, because the chariot was sometimes manned by three.

V. 8. With an high hand-Boldly, resolutely.

Verse 8. With a high hand — Boldly and resolutely. It seems the latter part of the verse had better be rendered, even the children of Israel, going away with a high hand, or, in other words, in spite of him.

8. With a high hand — Openly and defiantly; but how their courage failed when they saw Pharaoh’s chariots!

V. 9. Chariots and horsemen-It should seem he took no foot with him, because the king’s business required haste.

Verses 9, 10. Chariots and horsemen — It seems he took no foot with him, because the king’s business required haste. The children of Israel cried out unto the Lord — Partly by petition, and partly by complaint and expostulation; probably, however, more from despair than trust in God, for they were sore afraid, and their fears were aggravated by the presence and outcries of their wives and children. They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited by long servitude, and now pent up, so that they could not escape. On one hand was Pi-hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upward, and thence their deliverance came.

9. All the horses and chariots of Pharaoh — Rather, the chariot horses. Three kinds of troops are mentioned, cavalry, chariotry, and infantry.

V. 10. They were sore afraid-They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited, by long servitude, and now pent up, so that they could not escape. On one hand was Pi-hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upwards, and thence their deliverance came.

Verse 10. The children of Israel cried out unto the Lord.] Had their prayer been accompanied with faith, we should not have found them in the next verses murmuring against Moses, or rather against the Lord, through whose goodness they were now brought from under that bondage from which they had often cried for deliverance. Calmet thinks that the most pious and judicious cried unto God, while the unthinking and irreligious murmured against Moses.

Verses 9, 10. Chariots and horsemen — It seems he took no foot with him, because the king’s business required haste. The children of Israel cried out unto the Lord — Partly by petition, and partly by complaint and expostulation; probably, however, more from despair than trust in God, for they were sore afraid, and their fears were aggravated by the presence and outcries of their wives and children. They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited by long servitude, and now pent up, so that they could not escape. On one hand was Pi-hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upward, and thence their deliverance came.

10-12. Cried out unto the Lord — In terror, but not in faith. Because there were no graves in Egypt — No graves at all; words that had a special pathos in the mouths of a people who had been bred in a land renowned for the vastness and grandeur of its sepulchres. The royal cemetery of Memphis stretched more than sixty miles along the Nile, and among its monuments now stands the loftiest and most massive work that man’s hand ever reared. The Theban tombs are magnificent palaces of the dead. To lie unburied after death was deemed in Egypt to be one of the greatest of calamities, and the Israelites had doubtless an Egyptian horror of having their bodies scattered over the desert. Better for us to serve the Egyptians — Cowardly despair. But it should be remembered they had been degraded by bondage, and the masters before whom they had cowered so long were full in sight with horses and chariots.

10-12. Cried out unto the Lord — In terror, but not in faith. Because there were no graves in Egypt — No graves at all; words that had a special pathos in the mouths of a people who had been bred in a land renowned for the vastness and grandeur of its sepulchres. The royal cemetery of Memphis stretched more than sixty miles along the Nile, and among its monuments now stands the loftiest and most massive work that man’s hand ever reared. The Theban tombs are magnificent palaces of the dead. To lie unburied after death was deemed in Egypt to be one of the greatest of calamities, and the Israelites had doubtless an Egyptian horror of having their bodies scattered over the desert. Better for us to serve the Egyptians — Cowardly despair. But it should be remembered they had been degraded by bondage, and the masters before whom they had cowered so long were full in sight with horses and chariots.

10-12. Cried out unto the Lord — In terror, but not in faith. Because there were no graves in Egypt — No graves at all; words that had a special pathos in the mouths of a people who had been bred in a land renowned for the vastness and grandeur of its sepulchres. The royal cemetery of Memphis stretched more than sixty miles along the Nile, and among its monuments now stands the loftiest and most massive work that man’s hand ever reared. The Theban tombs are magnificent palaces of the dead. To lie unburied after death was deemed in Egypt to be one of the greatest of calamities, and the Israelites had doubtless an Egyptian horror of having their bodies scattered over the desert. Better for us to serve the Egyptians — Cowardly despair. But it should be remembered they had been degraded by bondage, and the masters before whom they had cowered so long were full in sight with horses and chariots.

V. 13. Moses answered not these fools according to their folly: Instead of chiding he comforts them, and with an admirable pretence of mind, not disheartened either by the threatenings of Egypt, or the tremblings of Israel, stills their murmuring, Fear ye not, It is our duty, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. Stand still, and think not to save yourselves either by fighting or flying; wait God’s orders, and observe them; Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace, you need not so much as give a shout against the enemy: the work shall be done without any concurrence of yours. In times of great difficulty, it is our wisdom to keep our spirits calm, quiet, and sedate, for then we are in the best frame both to do our own work, and to consider the work of God.

Verse 13. Moses said-Fear ye not] This exhortation was not given to excite them to resist, for of that there was no hope; they were unarmed, they had no courage, and their minds were deplorably degraded. Stand still] Ye shall not be even workers together with God; only be quiet, and do not render yourselves wretched by your fears and your confusion. See the salvation of the Lord] Behold the deliverance which God will work, independently of all human help and means.

Ye shall see them again no more] Here was strong faith, but this was accompanied by the spirit of prophecy. God showed Moses what he would do, he believed, and therefore he spoke in the encouraging manner related above.

Verses 13, 14. Moses said, Fear ye not, stand still — Hebrew, make yourselves to stand. Let not your hearts fail, or sink, or stagger, through unbelief: but with quiet minds look up to God. The Lord shall fight for you, and ye shall hold your peace — Ye shall contribute nothing to the victory, neither by your words nor by your deeds. A remarkable instance this of the composure of Moses’s mind, and the sedateness of his temper, and how well he deserved the character given him Numbers 12:3, of being one of the meekest of men. He did not answer these fools according to their folly: he does not chide, but comforts them; and with an admirable presence of mind, not in the least disconcerted or disheartened, either by the approach of Pharaoh, or the tremblings of Israel, he stills their murmurings, calmly exhorting them to take heart and trust in God. It is our duty when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope.

13. Stand still, and see the salvation of the Lord — Moses rises to the height of the occasion; his faith is mighty, but he cannot see how salvation is to come.

Verse 14. The Lord shall fight for you] Ye shall have no part in the honour of the day; God alone shall bring you off, and defeat your foes. Ye shall hold your peace.] Your unbelieving fears and clamours shall be confounded, and ye shall see that by might none shall be able to prevail against the Lord, and that the feeblest shall take the prey when the power of Jehovah is exerted.

Verses 13, 14. Moses said, Fear ye not, stand still — Hebrew, make yourselves to stand. Let not your hearts fail, or sink, or stagger, through unbelief: but with quiet minds look up to God. The Lord shall fight for you, and ye shall hold your peace — Ye shall contribute nothing to the victory, neither by your words nor by your deeds. A remarkable instance this of the composure of Moses’s mind, and the sedateness of his temper, and how well he deserved the character given him Numbers 12:3, of being one of the meekest of men. He did not answer these fools according to their folly: he does not chide, but comforts them; and with an admirable presence of mind, not in the least disconcerted or disheartened, either by the approach of Pharaoh, or the tremblings of Israel, he stills their murmurings, calmly exhorting them to take heart and trust in God. It is our duty when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope.

V. 15. Wherefore criest thou unto me-Moses though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of. Moses’s silent prayer prevailed more with God, than Israel’s loud out-cries. But is God displeased with Moses for praying? No, he asks this question, Wherefore criest thou unto me? Wherefore shouldst thou press thy petition any farther, when it is already granted? Moses has something else to do besides praying, he is to command the hosts of Israel. Speak to them that they go forward-Some think Moses had prayed not so much for their deliverance, he was assured of that; as for the pardon of their murmurings, and God’s ordering them to go forward, was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand, or to the left; no, saith God, speak to them to go forward, directly to the sea-side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling.

Verse 15. Wherefore criest thou unto me?] We hear not one word of Moses’ praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief,) then thou canst sigh; and God, whose Spirit has thus convinced thee of sin, righteousness, and judgment, knows thy unutterable groanings, and reads the inexpressible wish of thy burdened soul, a wish of which himself is the author, and which he has breathed into thy heart with the purpose to satisfy it.

Verse 15. Wherefore criest thou to me? — Moses, though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of it. Moses’s silent prayer prevailed more with God than Israel’s loud outcries. But is God displeased with Moses for praying? No; he asks this question, Wherefore criest thou unto me? Wherefore shouldest thou press thy petition any further, when it is already granted? Moses has something else to do besides praying; he is to command the hosts of Israel. Speak to them that they go forward — Some think Moses had prayed not so much for their deliverance, he was assured of that, as for the pardon of their murmurings: and God’s ordering them to go forward was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand or to the left; no, saith God, speak to them to go forward directly to the sea-side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite Wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling.

15. Wherefore (or what) criest thou unto me — No prayer is recorded, but this is the reply to the inward struggle — to the “groanings that cannot be uttered” — in which the soul of Moses then travailed with Israel’s birth. He is told that the answer to his prayer is ready, and that he has but to prepare to receive: — “Advance and accept deliverance!” Go forward — Decamp, break up and march. This seemed like madness, but it was God’s command.

Verse 16. Lift thou up thy rod] Neither Moses nor his rod could be any effective instrument in a work which could be accomplished only by the omnipotence of God; but it was necessary that he should appear in it, in order that he might have credit in the sight of the Israelites, and that they might see that God had chosen him to be the instrument of their deliverance.

16. Lift thou up thy rod… divide it — Prayer is thus said to effect what God effects in answer to prayer when it is inspired by him. The rod was but the symbol of the divine-human power.

17. I will get me honour — Namely, by their complete overthrow in, such manner that it shall be manifest to all that “the Lord is the man of war” who accomplishes this destruction. Chariots… horsemen. (See cut on p. 85.)

The cut on this page, from a Theban tomb, represents the different kinds of Egyptian infantry, with their arms.

Verse 18. Shall know that I am the Lord] Pharaoh had just recovered from the consternation and confusion with which the late plagues had overwhelmed him, and now he is emboldened to pursue after Israel; and God is determined to make his overthrow so signal by such an exertion of omnipotence, that he shall get himself honour by this miraculous act, and that the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God.

V. 19. The angel of God-Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide; there was no danger of missing their way through the sea, and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey, just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed.

Verse 19. The angel of God] It has been thought by some that the angel, i.e., messenger, of the Lord, and the pillar of cloud, mean here the same thing. An angel might assume the appearance of a cloud; and even a material cloud thus particularly appointed might be called an angel or messenger of the Lord, for such is the literal import of the word Ëalm malach, an angel. It is however most probable that the Angel of the covenant, the Lord Jesus, appeared on this occasion in behalf of the people; for as this deliverance was to be an illustrious type of the deliverance of man from the power and guilt of sin by his incarnation and death, it might have been deemed necessary, in the judgment of Divine wisdom, that he should appear chief agent in this most important and momentous crisis. On the word angel, and Angel of the covenant, See Clarke’s notes on “Genesis 16:7”; “Genesis 18:13”; and “Exodus 3:2”.

Verse 19. The angel of God — Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide, (there was no danger of missing their way through the sea,) and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey just when they were ready to lay hands on it. The word and providence of God have a black and dark side toward sin and sinners, but a bright and pleasant side toward those that are Israelites indeed.

Ver. 19. The Angel of God. The Messiah, as in other places, showing a dark and frowning aspect on the Egyptians, and a cheering light of joy on the Hebrews.

19, 20. The Angel of God — That is, the manifestation of God in the pillar of cloud and fire. See Exodus 3:2, 6. The pillar gave light to Israel, so that they could see how to direct their march, while at the same time it hid their movements from the Egyptians, and, as it was spread between the armies, perhaps seemed to Pharaoh’s host simply like the natural darkness of the night.

Verse 20. It was a cloud and darkness to them, &c.] That the Israelites might not be dismayed at the appearance of their enemies, and that these might not be able to discern the object of their pursuit, the pillar of cloud moved from the front to the rear of the Israelitish camp, so as perfectly to separate between them and the Egyptians. It appears also that this cloud had two sides, one dark and the other luminous: the luminous side gave light to the whole camp of Israel during the night of passage; and the dark side, turned towards the pursuing Egyptians, prevented them from receiving any benefit from that light. How easily can God make the same thing an instrument of destruction or salvation, as seems best to his godly wisdom! He alone can work by all agents, and produce any kind of effect even by the same instrument; for all things serve the purposes of his will.

19, 20. The Angel of God — That is, the manifestation of God in the pillar of cloud and fire. See Exodus 3:2, 6. The pillar gave light to Israel, so that they could see how to direct their march, while at the same time it hid their movements from the Egyptians, and, as it was spread between the armies, perhaps seemed to Pharaoh’s host simply like the natural darkness of the night.

V. 21. We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament. An instance of God’s almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rereward, the waters were a wall to them on their right hand, and on their left. Moses and Aaron it is likely ventured first, into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards through the wilderness less formidable. This march through the sea was in the night, and not a moon-shine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful, but where God leads us, he will light us; while we follow his conduct we shall not want his comforts.

Verse 21. The Lord caused the sea to go back] That part of the sea over which the Israelites passed was, according to Mr. Bruce and other travellers, about four leagues across, and therefore might easily be crossed in one night. In the dividing of the sea two agents appear to be employed, though the effect produced can be attributed to neither. By stretching out the rod the waters were divided; by the blowing of the vehement, ardent, east wind, the bed of the sea was dried. It has been observed, that in the place where the Israelites are supposed to have passed, the water is about fourteen fathoms or twenty-eight yards deep: had the wind mentioned here been strong enough, naturally speaking, to have divided the waters, it must have blown in one narrow track, and continued blowing in the direction in which the Israelites passed; and a wind sufficient to have raised a mass of water twenty-eight yards deep and twelve miles in length, out of its bed, would necessarily have blown the whole six hundred thousand men away, and utterly destroyed them and their cattle. I therefore conclude that the east wind, which was ever remarked as a parching, burning wind, was used after the division of the waters, merely to dry the bottom, and render it passable. For an account of the hot drying winds in the east, See Clarke’s note on “Genesis 8:1”. God ever puts the highest honour on his instrument, Nature; and where it can act, he ever employs it. No natural agent could divide these waters, and cause them to stand as a wall upon the right hand and upon the left; therefore God did it by his own sovereign power. When the waters were thus divided, there was no need of a miracle to dry the bed of the sea and make it passable; therefore the strong desiccating east wind was brought, which soon accomplished this object. In this light I suppose the text should be understood.

Verses 21, 22. And Moses stretched out his hand, &c. — We have here the history of that work of wonder which is so often mentioned both in the Old and New Testaments. An instance of God’s almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rearward, the waters were a wall to them on their right hand, and on their left — Moses and Aaron, it is likely, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterward through the wilderness less formidable. This march through the sea was in the night, and not a moonshine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful; but where God leads us, he will light us; while we follow his conduct we shall not want his comforts.

Ver. 21. The waters were divided, as the Jordan on another occasion; they stood on a heap. Psalm 78:13. It was not a driving back of the tongue of the sea, but a real division by Jehovah’s presence. The bottom of the sea became dry, and formed a wide opening like the wilderness.

21, 22. And the Lord caused the sea to go back by a strong east wind all that night — Here, as in the history of the plagues, natural causes are declared to have been supernaturally used. A northeast wind, which would be called “an east wind” in Hebrew, would tend to drive the water out of the narrow bay towards the southwest, and if transpiring at the time of an ebb tide, might be strong enough to blow the channel dry. If there were shoals or flats at the place of crossing, as there now are near Suez, and deeper water to the north, as there now is, a pathway might thus be made across the Gulf, leaving deep water above and below. It will be noticed that this was soon after the full moon of the vernal equinox, when there would be a very low ebb and a very high flood, and that the tide rises from five to seven feet opposite Suez, and from eight to nine feet when aided by strong winds, returning with unusual suddenness and power after the ebb. (See Introductory remarks.) The Hebrew and heathen traditions of this wonderful deliverance all make it probable that all these natural causes were employed to answer the prayer of Moses. In Moses’ song of triumph the waters are said to have been “gathered together” by the “blast of the nostrils” of Jehovah. He also sang, “Thou didst blow with thy wind, the sea covered them,” (Exodus 15:8, 10;) thus assigning the return as well as the division of the waters to the agency of the wind. So in many places God is said to have “dried up the waters of the Red Sea,” as if by wind. Joshua 2:10; Psalm 66:6; 106:9. [Different minds will assign different degrees of the supernatural to the transaction. But, (1.) The movements of Israel by divine orders were prescribed, and to these the blowings of the wind were precisely timed, measured, and even changed from east to west. (2.) The two armies were long in such proximity that Israel could have easily been destroyed had not Pharaoh been deterred and blinded by the “pillar.” (3.) The ordinary tidal action of the sea must have been better known to Pharaoh and his generals than to Israel. That the whole should have been so executed as to save all Israel and destroy all the Egyptians is… unaccountable on merely natural assumptions. See note on Joshua 10:12.]

The waters were a wall unto them on their right hand, and on their left — That is, they were a defense, not necessarily perpendicular cliffs, as they are often pictured. God could make the water stand in precipices if he should so choose, and such a conception is more impressive to the imagination; but it is certain that the language of the text may mean simply that the water was a protection on the right and on the left flanks of the hosts. Thus in Nahum, (Nahum 3:8,) No (Thebes) is said to have the sea (the broad Nile) for a rampart and wall; that is, a defense, a protection against enemies. It is true that in poetical passages the waters are said to have stood “as a heap;” Exodus 15:8; Psalm 78:13; but so they are also, in the same style, said to have been “congealed in the heart of the sea;” and the peaks of the trembling Horeb are said to have “skipped like rams,” and the “little hills like lambs.” Psalm 114:4. Of course these expressions are not to be literally and prosaically interpreted. Yet it will be noticed that upon our view the waters were heaped up by the wind, though we do not believe that they stood in parallel precipices. But see note on Joshua 3:13.

Verse 22. And the waters were a wall unto them on their right and on their left.] This verse demonstrates that the passage was miraculous. Some have supposed that the Israelites had passed through, favoured by an extraordinary ebb, which happened at that time to be produced by a strong wind, which happened just then to blow! Had this been the case, there could not have been waters standing on the right hand and on the left; much less could those waters, contrary to every law of fluids, have stood as a wall on either side while the Israelites passed through, and then happen to become obedient to the laws of gravitation when the Egyptians entered in! An infidel may deny the revelation in toto, and from such we expect nothing better; but to hear those who profess to believe this to be a Divine revelation endeavouring to prove that the passage of the Red Sea had nothing miraculous in it, is really intolerable. Such a mode of interpretation requires a miracle to make itself credible. Poor infidelity! how miserable and despicable are thy shifts!

Verses 21, 22. And Moses stretched out his hand, &c. — We have here the history of that work of wonder which is so often mentioned both in the Old and New Testaments. An instance of God’s almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rearward, the waters were a wall to them on their right hand, and on their left — Moses and Aaron, it is likely, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterward through the wilderness less formidable. This march through the sea was in the night, and not a moonshine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful; but where God leads us, he will light us; while we follow his conduct we shall not want his comforts.

21, 22. And the Lord caused the sea to go back by a strong east wind all that night — Here, as in the history of the plagues, natural causes are declared to have been supernaturally used. A northeast wind, which would be called “an east wind” in Hebrew, would tend to drive the water out of the narrow bay towards the southwest, and if transpiring at the time of an ebb tide, might be strong enough to blow the channel dry. If there were shoals or flats at the place of crossing, as there now are near Suez, and deeper water to the north, as there now is, a pathway might thus be made across the Gulf, leaving deep water above and below. It will be noticed that this was soon after the full moon of the vernal equinox, when there would be a very low ebb and a very high flood, and that the tide rises from five to seven feet opposite Suez, and from eight to nine feet when aided by strong winds, returning with unusual suddenness and power after the ebb. (See Introductory remarks.) The Hebrew and heathen traditions of this wonderful deliverance all make it probable that all these natural causes were employed to answer the prayer of Moses. In Moses’ song of triumph the waters are said to have been “gathered together” by the “blast of the nostrils” of Jehovah. He also sang, “Thou didst blow with thy wind, the sea covered them,” (Exodus 15:8, 10;) thus assigning the return as well as the division of the waters to the agency of the wind. So in many places God is said to have “dried up the waters of the Red Sea,” as if by wind. Joshua 2:10; Psalm 66:6; 106:9. [Different minds will assign different degrees of the supernatural to the transaction. But, (1.) The movements of Israel by divine orders were prescribed, and to these the blowings of the wind were precisely timed, measured, and even changed from east to west. (2.) The two armies were long in such proximity that Israel could have easily been destroyed had not Pharaoh been deterred and blinded by the “pillar.” (3.) The ordinary tidal action of the sea must have been better known to Pharaoh and his generals than to Israel. That the whole should have been so executed as to save all Israel and destroy all the Egyptians is… unaccountable on merely natural assumptions. See note on Joshua 10:12.]

The waters were a wall unto them on their right hand, and on their left — That is, they were a defense, not necessarily perpendicular cliffs, as they are often pictured. God could make the water stand in precipices if he should so choose, and such a conception is more impressive to the imagination; but it is certain that the language of the text may mean simply that the water was a protection on the right and on the left flanks of the hosts. Thus in Nahum, (Nahum 3:8,) No (Thebes) is said to have the sea (the broad Nile) for a rampart and wall; that is, a defense, a protection against enemies. It is true that in poetical passages the waters are said to have stood “as a heap;” Exodus 15:8; Psalm 78:13; but so they are also, in the same style, said to have been “congealed in the heart of the sea;” and the peaks of the trembling Horeb are said to have “skipped like rams,” and the “little hills like lambs.” Psalm 114:4. Of course these expressions are not to be literally and prosaically interpreted. Yet it will be noticed that upon our view the waters were heaped up by the wind, though we do not believe that they stood in parallel precipices. But see note on Joshua 3:13.

V. 23. And the Egyptians went in after them into the midst of the sea-They thought, why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot.

Verse 23. And the Egyptians went in after them into the midst of the sea — They thought, Why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot.

V. 24. The Lord-Called the angel before, looked-With indignation, upon the Egyptians, and troubled the Egyptians-With terrible winds and lightnings and thunders, Exodus 15:10, Psalm 77:18,19. Also with terror of mind.

Verse 24. The morning watch] A watch was the fourth part of the time from sun-setting to sun-rising; so called from soldiers keeping guard by night, who being changed four times during the night, the periods came to be called watches.-Dodd.

As here and in 1 Samuel 11:11 is mentioned the morning watch; so in Lamentations 2:19, the beginning of the watches; and in Judges 7:19, the middle watch is spoken of; in Luke 12:38, the second and third watch; and in Matthew 14:25, the fourth watch of the night; which in Mark 13:35 are named evening, midnight, cock-crowing, and day-dawning.-Ainsworth.

As the Israelites went out of Egypt at the vernal equinox, the morning watch, or, according to the Hebrew, rqbh trmvab beashmoreth habboker, the watch of day-break, would answer to our four o’clock in the morning.-Calmet.

The Lord looked unto] This probably means that the cloud suddenly assumed a fiery appearance where it had been dark before; or they were appalled by violent thunders and lightning, which we are assured by the psalmist did actually take place, together with great inundations of rain, &c.: The clouds POURED OUT WATER; the skies sent out a SOUND: thine ARROWS also went abroad. The VOICE of thy THUNDER was in the heaven; the LIGHTNINGS LIGHTENED the world; the earth TREMBLED and SHOOK. Thy way is in the sea, and thy path in the great waters. Thou leddest thy people like a flock, by the hand of Moses and Aaron; Psalm 77:17-20. Such tempests as these would necessarily terrify the Egyptian horses, and produce general confusion. By their dashing hither and thither the wheels must be destroyed, and the chariots broken; and foot and horse must be mingled together in one universal ruin; see Exodus 14:25. During the time that this state of horror and confusion was at its summit the Israelites had safely passed over; and then Moses, at the command of God, (Exodus 14:26,) having stretched out his rod over the waters, the sea returned to its strength; (Exodus 14:27;) i.e., the waters by their natural gravity resumed their level, and the whole Egyptian host were completely overwhelmed, Exodus 14:28. But as to the Israelites, the waters had been a wall unto them on the right hand and on the left, Exodus 14:29. This the waters could not have been, unless they had been supernaturally supported; as their own gravity would necessarily have occasioned them to have kept their level, or, if raised beyond it, to have regained it if left to their natural law, to which they are ever subject, unless in cases of miraculous interference. Thus the enemies of the Lord perished; and that people who decreed that the male children of the Hebrews should be drowned, were themselves destroyed in the pit which they had destined for others. God’s ways are all equal; and he renders to every man according to his works.

Verse 24. The Lord — Called the angel before; looked unto the host of the Egyptians — He looked upon them in anger, Psalm 104:32. He visited them with marks of his displeasure, and troubled the Egyptians with terrible winds, lightnings, and thunders, Exodus 15:10; Psalm 77:18, 19; also, with terror of mind. Through the pillar of fire and of the cloud — It seems not improbable but that, whereas the cloudy part of the pillar had been toward the Egyptians hitherto, it now turned the other side toward them, and confounded them with showing them their situation.

24. In the morning watch — In New Testament times, the Jews divided the night into four watches, but in the Old Testament history mention is made of three only: the first, or “beginning of the watches,” from sunset to ten P.M., (Lamentations 2:19;) the “middle watch,” from ten P.M. to two A.M., (Judges 7:10;) and the morning watch, from two A.M. to sunrise. It was, then, after two o’clock in the morning when the cloud, that had hung like a black curtain over and before the Egyptians, opened, and Jehovah “looked upon them” through his lightnings. Thus the Psalmist describes the scene. To appreciate its awfulness to the Egyptians we must remember that thunder and lightning are extremely rare in Egypt, and that the fearful grandeur of our thunderstorms is there wholly unknown. “The clouds streamed water, the skies lifted up their voice, yea, thine arrows (thunderbolts) flew. The voice of thy crash rolled round, (like a chariot in heaven;) lightnings illumined the world; trembled and shook the earth.” Psalm 77:17, 18.

V. 25. They had driven furiously, but now they drove heavily, and found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropt off, and the axle-trees failed. They had been flying upon the back of Israel as the hawk upon the dove; but now they cried, Let us flee from the face of Israel.

Verse 25. They drave heavily — They had driven furiously, but they now found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. They had been flying upon the back of Israel as the hawk on the dove; but now they cried, Let us flee from the face of Israel.

Ver. 25. Took off the chariot wheels; that is, he entangled or overthrew their chariots.

25. Took off their chariot wheels — Their chariots were entangled with each other, bemired, broken, and overturned in the awful confusion that ensued from the pouring rains, blinding lightnings, and appalling thunders. Yet this was but a premonition of what awaited them when the sea returned to his strength.

V. 26. And the Lord said unto Moses, Stretch out thy hand over the sea-And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, That Pharaoh’s magicians Jannes and Jambres perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here be lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living.

Verse 26. And the Lord said unto Moses, Stretch out thy hand over the sea — And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, that Pharaoh’s magicians, Jannes and Jambres, perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living.

Verse 27. The sea returned to its strength — Its force had, as it were, been checked and held back by the reins of the divine power; but now full scope is given to its impetuous rage. The expression implies that the sea returned not leisurely, as in ordinary tides, but rushed upon them precipitately.

27. When the morning appeared — At the turning of the morning — approach of dawn. Then the entanglement of the bemired chariots and horses, the changing wind, which blew the blinding rain and spray directly into the faces of the Egyptians, now struggling towards their own shore, and the darkness, intensified by the lightnings, all conspired with the waters, suddenly returning in their overwhelming might, to make their destruction complete.

V. 28. After them-That is, after the Israelites.

Verse 28. There remained not so much as one of them.] Josephus says that the army of Pharaoh consisted of fifty thousand horse, and two hundred thousand foot, of whom not one remained to carry tidings of this most extraordinary catastrophe.

V. 30. And Israel saw the Egyptians dead upon the shore-The Egyptians were very curious in preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie heaps upon heaps, as dung upon the face of the earth.

Verse 30. Israel saw the Egyptians dead upon the seashore.] By the extraordinary agitation of the waters, no doubt multitudes of the dead Egyptians were cast on the shore, and by their spoils the Israelites were probably furnished with considerable riches, and especially clothing and arms; which latter were essentially necessary to them in their wars with the Amalekites, Basanites, and Amorites, &c., on their way to the promised land. If they did not get their arms in this way, we know not how they got them, as there is not the slightest reason to believe that they brought any with them out of Egypt.

Verse 30. Israel saw the Egyptians dead upon the sea-shore — Rather, Israel upon (or from) the sea-shore saw the Egyptians dead — That is, saw their dead bodies floating upon the waters. It is likely, however, that the bodies of many of them were cast on shore, and became food to the beasts and birds of prey that frequent the wilderness, which may be the meaning of Psalm 74:14; and that the Israelites had the benefit of the spoil, especially of their arms, which they wanted. The Egyptians were very curious in preserving the bodies of their great men; but here the utmost contempt is poured upon the grandees of Egypt: see how they lie, heaps upon heaps, as dung upon the face of the earth!

30, 31. The Egyptians dead upon the sea shore — The western wind and the returning tide strewed the eastern shore with men and horses, chariots and armour. Josephus says: “On the next day Moses gathered together the weapons of the Egyptians which were brought to the camp of the Hebrews by the current of the sea and the force of the winds assisting it.” (Antiq., 2:16, 6.) Thus might the Israelites have obtained arms for the battles afterwards described with the desert tribes and the Canaanites. Thus the Lord saved Israel that day — Israel ever remembered this day and this event as the beginning of their national life. Reminiscences of the Red Sea deliverance are interwoven with all their literature, worship, and social life. Profane history has also preserved unmistakable traditions of this great event. Diodorus Siculus (iii, 39) relates that the inhabitants along the shore of the Sea have a tradition that it was once left dry by a great ebb tide, so that the bottom appeared. Artapanus relates (Euseb., Praep. Evang., 9:27) that the inhabitants of Memphis said that Moses led the hosts through the Red Sea during an ebb tide, while the inhabitants of Heliopolis said that Moses, when chased by the king, divided the Sea with his rod, but that when the Egyptians followed after them fire flashed upon them and the waters rolled back and destroyed them. In the language of Ewald, this is an event “whose historical certainty is well established, and its momentous results… are even to us distinctly visible.” (Hist. of Israel, 2:75.) It is not surprising that men who refuse to admit the supernatural anywhere attempt to explain the Red Sea deliverance as a fortuitous coincidence of natural events. Obstinate unbelief can resolve all answers to prayer into happy accidents. No amount of evidence can demonstrate the supernatural to him who lacks spiritual insight. No miracle can compel conviction like a mathematical demonstration, for the proof of divine activity is addressed to the moral and not to the intellectual man. The grandest miracle recorded in history, the resurrection of the Son of God, did not convince all who witnessed it, for “some doubted.” If unbelief were not always possible faith would not be a rewardable virtue, and it is this faith that sees with Israel that great work which Jehovah did upon the Egyptians.

V. 31. And Israel feared the Lord, and believed the Lord and his servant Moses-Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven; no not in the greatest straits! They would never again quarrel with Moses; nor talk of returning to Egypt. How well were it for us, if we were, always in as good a frame, as we are in sometimes!

Verse 31. The people feared the Lord] They were convinced by the interference of Jehovah that his power was unlimited, and that he could do whatsoever he pleased, both in the way of judgment and in the way of mercy.

And believed the Lord, and his servant Moses.] They now clearly discerned that God had fulfilled all his promises; and that not one thing had failed of all the good which he had spoken concerning Israel. And they believed his servant Moses-they had now the fullest proof that he was Divinely appointed to work all these miracles, and to bring them out of Egypt into the promised land.

Thus God got himself honour upon Pharaoh and the Egyptians, and credit in the sight of Israel. After this overthrow of their king and his host, the Egyptians interrupted them no more in the journeyings, convinced of the omnipotence of their Protector: and how strange, that after such displays of the justice and mercy of Jehovah, the Israelites should ever have been deficient in faith, or have given place to murmuring!

1. THE events recorded in this chapter are truly astonishing; and they strongly mark what God can do, and what he will do, both against his enemies and in behalf of his followers. In vain are all the forces of Egypt united to destroy the Israelites: at the breath of God’s mouth they perish; and his feeble, discouraged, unarmed followers take the prey! With such a history before their eyes, is it not strange that sinners should run on frowardly in the path of transgression; and that those who are redeemed from the world, should ever doubt of the all-sufficiency and goodness of their God! Had we not already known the sequel of the Israelitish history, we should have been led to conclude that this people would have gone on their way rejoicing, trusting in God with their whole heart, and never leaning to their own understanding; but alas! we find that as soon as any new difficulty occurred, they murmured against God and their leaders, despised the pleasant land, and gave no credence to his word.

2. Their case is not a solitary one: most of those who are called Christians are not more remarkable for faith and patience. Every reverse will necessarily pain and discompose the people who are seeking their portion in this life. And it is a sure mark of a worldly mind, when we trust the God of Providence and grace no farther than we see the operations of his hand in our immediate supply; and murmur and repine when the hand of his bounty seems closed, and the influences of his Spirit restrained, though our unthankful and unholy carriage has been the cause of this change. Those alone who humble themselves under the mighty hand of God, shall be lifted up in due season. Reader, thou canst never be deceived in trusting thy all, the concerns of thy body and soul, to Him who divided the sea, saved the Hebrews, and destroyed the Egyptians.

EXODUS

Verse 31. The people feared the Lord — This great work, which the Lord had done upon the Egyptians, was a means of begetting in them, for the present at least, awful thoughts of God, and devout affections toward him. And they believed the Lord and his servant Moses — Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven, no, not in the greatest straits! They would never again quarrel with Moses, nor talk of returning to Egypt. How well were it for us if we were always in as good a frame as we are in sometimes!

30, 31. The Egyptians dead upon the sea shore — The western wind and the returning tide strewed the eastern shore with men and horses, chariots and armour. Josephus says: “On the next day Moses gathered together the weapons of the Egyptians which were brought to the camp of the Hebrews by the current of the sea and the force of the winds assisting it.” (Antiq., 2:16, 6.) Thus might the Israelites have obtained arms for the battles afterwards described with the desert tribes and the Canaanites. Thus the Lord saved Israel that day — Israel ever remembered this day and this event as the beginning of their national life. Reminiscences of the Red Sea deliverance are interwoven with all their literature, worship, and social life. Profane history has also preserved unmistakable traditions of this great event. Diodorus Siculus (iii, 39) relates that the inhabitants along the shore of the Sea have a tradition that it was once left dry by a great ebb tide, so that the bottom appeared. Artapanus relates (Euseb., Praep. Evang., 9:27) that the inhabitants of Memphis said that Moses led the hosts through the Red Sea during an ebb tide, while the inhabitants of Heliopolis said that Moses, when chased by the king, divided the Sea with his rod, but that when the Egyptians followed after them fire flashed upon them and the waters rolled back and destroyed them. In the language of Ewald, this is an event “whose historical certainty is well established, and its momentous results… are even to us distinctly visible.” (Hist. of Israel, 2:75.) It is not surprising that men who refuse to admit the supernatural anywhere attempt to explain the Red Sea deliverance as a fortuitous coincidence of natural events. Obstinate unbelief can resolve all answers to prayer into happy accidents. No amount of evidence can demonstrate the supernatural to him who lacks spiritual insight. No miracle can compel conviction like a mathematical demonstration, for the proof of divine activity is addressed to the moral and not to the intellectual man. The grandest miracle recorded in history, the resurrection of the Son of God, did not convince all who witnessed it, for “some doubted.” If unbelief were not always possible faith would not be a rewardable virtue, and it is this faith that sees with Israel that great work which Jehovah did upon the Egyptians.