Teks -- Exodus 14:1-31 (NET)

The Victory at the Red Sea

14:1 The Lord spoke to Moses: 14:2 “Tell the Israelites that they must turn and camp before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. 14:3 Pharaoh will think regarding the Israelites, ‘They are wandering around confused in the land– the desert has closed in on them.’ 14:4 I will harden Pharaoh’s heart, and he will chase after them. I will gain honor because of Pharaoh and because of all his army, and the Egyptians will know that I am the Lord.” So this is what they did. 14:5 When it was reported to the king of Egypt that the people had fled, the heart of Pharaoh and his servants was turned against the people, and the king and his servants said, “What in the world have we done? For we have released the people of Israel from serving us!” 14:6 Then he prepared his chariots and took his army with him. 14:7 He took six hundred select chariots, and all the rest of the chariots of Egypt, and officers on all of them. 14:8 But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly. 14:9 The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi-hahiroth, before Baal-Zephon. 14:10 When Pharaoh got closer, the Israelites looked up, and there were the Egyptians marching after them, and they were terrified. The Israelites cried out to the Lord, 14:11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert? What in the world have you done to us by bringing us out of Egypt? 14:12 Isn’t this what we told you in Egypt, ‘Leave us alone so that we can serve the Egyptians, because it is better for us to serve the Egyptians than to die in the desert!’” 14:13 Moses said to the people, “Do not fear! Stand firm and see the salvation of the Lord that he will provide for you today; for the Egyptians that you see today you will never, ever see again. again. 14:14 The Lord will fight for you, and you can be still.” 14:15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on. 14:16 And as for you, lift up your staff and extend your hand toward the sea and divide it, so that the Israelites may go through the middle of the sea on dry ground. 14:17 And as for me, I am going to harden the hearts of the Egyptians so that they will come after them, that I may be honored because of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know that I am the Lord when I have gained my honor because of Pharaoh, his chariots, and his horsemen.” 14:19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar of cloud moved from before them and stood behind them. 14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud and it lit up the night so that one camp did not come near the other the whole night. 14:21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 14:22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall for them on their right and on their left. 14:23 The Egyptians chased them and followed them into the middle of the sea– all the horses of Pharaoh, his chariots, and his horsemen. 14:24 In the morning watch the Lord looked down on the Egyptian army through the pillar of fire and cloud, and he threw the Egyptian army into a panic. 14:25 He jammed the wheels of their chariots so that they had difficulty driving, and the Egyptians said, “Let’s flee from Israel, for the Lord fights for them against Egypt!” 14:26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow back on the Egyptians, on their chariots, and on their horsemen!” 14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state when the sun began to rise. Now the Egyptians were fleeing before it, but the Lord overthrew the Egyptians in the middle of the sea. 14:28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea– not so much as one of them survived! 14:29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 14:30 So the Lord saved Israel on that day from the power of the Egyptians, and Israel saw the Egyptians dead on the shore of the sea. 14:31 When Israel saw the great power that the Lord had exercised over the Egyptians, they feared the Lord, and they believed in the Lord and in his servant Moses.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 14:2 - They were got to the edge of the wilderness, Exo 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.

Wesley: Exo 14:2 - 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.

Wesley: Exo 14:3 - They are entangled

Inclosed with mountains, and garrisons, and deserts.

Wesley: Exo 14:5 - 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.

Wesley: Exo 14:7 - Captains over every one of them

Or rather over all of them; distributing the command of them to his several Captains.

Wesley: Exo 14:8 - With an high hand

Boldly, resolutely.

Wesley: Exo 14:9 - Chariots and horsemen

It should seem he took no foot with him, because the king's business required haste.

Wesley: Exo 14:10 - 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.

Wesley: Exo 14:13

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.

Wesley: Exo 14:15 - 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.

Wesley: Exo 14:15 - 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.

Wesley: Exo 14:19 - 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.

Wesley: Exo 14:21

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.

Wesley: Exo 14:23 - 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.

Wesley: Exo 14:24 - The Lord

Called the angel before,

Wesley: Exo 14:24 - looked

With indignation, upon the Egyptians,

Wesley: Exo 14:24 - and troubled the Egyptians

With terrible winds and lightnings and thunders, Exo 15:10, Psa 77:18-19. Also with terror of mind.

Wesley: Exo 14:25

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.

Wesley: Exo 14:26 - 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.

Wesley: Exo 14:28 - After them

That is, after the Israelites.

Wesley: Exo 14:30 - 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.

Wesley: Exo 14:31 - 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!

JFB: Exo 14:2 - Speak unto the children of Israel, that they turn and encamp

The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea.

JFB: Exo 14:2 - Pi-hahiroth

The mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea.

JFB: Exo 14:2 - Migdol

A fortress or citadel.

JFB: Exo 14:2 - Baal-zephon

Some marked site on the opposite or eastern coast.

JFB: Exo 14:3 - the wilderness hath shut them in

Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.

JFB: Exo 14:5 - the heart of Pharaoh and of his servants was turned against the people, &c.

Alas, how soon the obduracy of this reprobate king reappears! He had been convinced, but not converted--overawed, but not sanctified by the appalling judgments of heaven. He bitterly repented of what he now thought a hasty concession. Pride and revenge, the honor of his kingdom, and the interests of his subjects, all prompted him to recall his permission to reclaim those runaway slaves and force them to their wonted labor. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. But those whom the Lord has doomed to destruction are first infatuated by sin.

JFB: Exo 14:6-7 - he made ready his chariot

His preparations for an immediate and hot pursuit are here described: A difference is made between "the chosen chariots" and "the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," literally, "third men"; three men being allotted to each chariot, the charioteer and two warriors. As to "the chariots of Egypt," the common cars contained only two persons, one for driving and the other for fighting; sometimes only one person was in the chariot, the driver lashed the reins round his body and fought; infantry being totally unsuitable for a rapid pursuit, and the Egyptians having had no cavalry, the word "riders" is in the grammatical connection applied to war chariots employed, and these were of light construction, open behind, and hung on small wheels.

JFB: Exo 14:10 - when Pharaoh drew nigh, the children of Israel lifted up their eyes

The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [WILKINSON and HENGSTENBERG].

JFB: Exo 14:13-14 - Moses said, . . . Fear ye not, stand still, and see the salvation of the Lord

Never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea.

JFB: Exo 14:15-18 - the Lord said unto Moses, Wherefore criest thou unto me? &c.

When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.

JFB: Exo 14:19 - the angel of God

That is, the pillar of cloud [see on Exo 13:21]. The slow and silent movement of that majestic column through the air, and occupying a position behind them must have excited the astonishment of the Israelites (Isa 58:8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movements. Thus, the same cloud produced light (a symbol of favor) to the people of God, and darkness (a symbol of wrath) to their enemies (compare 2Co 2:16).

JFB: Exo 14:21 - Moses stretched out his hand, &c.

The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged.

JFB: Exo 14:21 - the Lord caused . . . a strong east wind all that night

Suppose a mere ebb tide caused by the wind, raising the water to a great height on one side, still as there was not only "dry land," but, according to the tenor of the sacred narrative, a wall on the right hand and on the left [Exo 14:22], it would be impossible on the hypothesis of such a natural cause to rear the wall on the other. The idea of divine interposition, therefore, is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wady Tawarik, an east wind would cut the sea in that line. The Hebrew word kedem, however, rendered in our translation, "east," means, in its primary signification, previous; so that this verse might, perhaps, be rendered, "the Lord caused the sea to go back by a strong previous wind all that night"; a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rushing column of wind, strong enough to heap up the waters as a wall on each side of a dry path, and give the intelligible narrative of divine interference.

JFB: Exo 14:22 - the children of Israel went into the midst of the sea, &c.

It is highly probable that Moses, along with Aaron, first planted his footsteps on the untrodden sand, encouraging the people to follow him without fear of the treacherous walls; and when we take into account the multitudes that followed him, the immense number who through infancy and old age were incapable of hastening their movements, together with all the appurtenances of the camp, the strong and steadfast character of the leaders' faith was strikingly manifested (Jos 2:10; Jos 4:23; Psa 66:6; Psa 74:13; Psa 106:9; Psa 136:13; Isa 63:11-13; 1Co 10:1; Heb 11:29).

JFB: Exo 14:23 - the Egyptians pursued, and went in after them to the midst of the sea

From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.

JFB: Exo 14:24-25 - Lord looked . . . through . . . the cloud, and troubled them

We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [BUSH].

JFB: Exo 14:27 - Moses stretched forth his hand over the sea, &c.

What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?

JFB: Exo 14:28 - there remained not so much as one of them

It is surprising that, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh himself (Psa 106:11).

JFB: Exo 14:30 - Israel saw the Egyptians dead upon the sea-shore, &c.

The tide threw them up and left multitudes of corpses on the beach; a result that brought greater infamy on the Egyptians, but that tended, on the other hand, to enhance the triumph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probably never will be, satisfactorily fixed. Some place it in the immediate neighborhood of Suez; where, they say, the part of the sea is most likely to be affected by "a strong east wind" [Exo 14:21]; where the road from the defile of Migdol (now Muktala) leads directly to this point; and where the sea, not above two miles broad, could be crossed in a short time. The vast majority, however, who have examined the spot, reject this opinion, and fix the passage, as does local tradition, about ten or twelve miles further down the shore at Wady Tawarik. "The time of the miracle was the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in breadth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposition of Providence in their behalf" [WILSON].

Clarke: Exo 14:2 - Encamp before Pi-hahiroth

Encamp before Pi-hahiroth - פי ההירת pi hachiroth , the mouth, strait, or bay of Chiroth. Between Migdol, מגדל migdol , the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, בעל צפן 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 defense 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.

Clarke: Exo 14:3 - They are entangled in the land

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.

Clarke: Exo 14:4 - I will harden Pharaoh’ s heart

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.

Clarke: Exo 14:5 - And it was told the king - that the people fled

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.

Clarke: Exo 14:7 - Six hundred chosen chariots, etc.

Six hundred chosen chariots, etc. - 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 Exo 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.

Clarke: Exo 14:10 - The children of Israel cried out unto the Lord

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.

Clarke: Exo 14:13 - Moses said - Fear ye not

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

Clarke: Exo 14:13 - Stand still

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

Clarke: Exo 14:13 - See the salvation of the Lord

See the salvation of the Lord - Behold the deliverance which God will work, independently of all human help and means

Clarke: Exo 14:13 - Ye shall see them again no more

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.

Clarke: Exo 14:14 - The Lord shall fight for you

The Lord shall fight for you - Ye shall have no part in the honor of the day; God alone shall bring you off, and defeat your foes

Clarke: Exo 14:14 - Ye shall hold your peace

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.

Clarke: Exo 14:15 - Wherefore criest thou unto me?

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.

Clarke: Exo 14:16 - Lift thou up thy rod

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.

Clarke: Exo 14:18 - Shall know that I am the Lord

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 honor by this miraculous act, and that the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God.

Clarke: Exo 14:19 - The angel of God

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 מלאך 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 note on Gen 16:7; See Clarke’ s note on Gen 18:13; and See Clarke’ s note on Exo 3:2.

Clarke: Exo 14:20 - It was a cloud and darkness to them, etc.

It was a cloud and darkness to them, etc. - 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.

Clarke: Exo 14:21 - The Lord caused the sea to go back

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 travelers, 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 Gen 8:1. God ever puts the highest honor 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.

Clarke: Exo 14:22 - And the waters were a wall unto them on their right and on their left

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, favored 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 endeavoring 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!

Clarke: Exo 14:24 - The morning watch

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 1Sa 11:11 is mentioned the morning watch; so in Lam 2:19, the beginning of the watches; and in Jdg 7:19, the middle watch is spoken of; in Luk 12:38, the second and third watch; and in Mat 14:25, the fourth watch of the night; which in Mar 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, באשמרת הבקר beashmoreth habboker , the watch of day-break, would answer to our four o’ clock in the morning - Calmet

Clarke: Exo 14:24 - The Lord looked unto

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, etc.: 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; Psa 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 Exo 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, (Exo 14:26), having stretched out his rod over the waters, the sea returned to its strength; (Exo 14:27); i.e., the waters by their natural gravity resumed their level, and the whole Egyptian host were completely overwhelmed, Exo 14:28. But as to the Israelites, the waters had been a wall unto them on the right hand and on the left, Exo 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.

Clarke: Exo 14:28 - There remained not so much as one of them

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.

Clarke: Exo 14:30 - Israel saw the Egyptians dead upon the seashore

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, etc., 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.

Clarke: Exo 14:31 - The people feared the Lord

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

Clarke: Exo 14:31 - And believed the Lord, and his servant Moses

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 honor 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.

Calvin: Exo 14:1 - And the Lord spoke unto Moses

1.And the Lord spoke unto Moses God, by closing up all the ways by which the Israelites might have escaped, now opens a course for His wonderful power, and by bringing them for one moment to despair, provided for the safety of His Church through a long period of time. This final act, then, marvelously illustrated the grace of God, so that the people, however ungrateful and disaffected they might be, should still acknowledge God as their deliverer; besides, its consequence was, that the forces of Egypt not only being broken, but the whole nation being destroyed, or, at least, the flower of it extinguished, it brought no further trouble upon the people until they were established in the land of Canaan. If they had freely and peacefully gone forth, with the king and the people of Egypt quiet, the former miracles would not have sufficiently availed to testify their redemption; but when, being everywhere shut in, they see nothing but death before them, whilst the sea suddenly and unexpectedly affords them a passage, and overwhelms their enemies pressing on them from behind, they are obliged to confess that they were not only saved from death but from the deepest abysses by the hand of God. But it appears that, when they were commanded by Moses to cast themselves, and, as it were, to ingulf themselves in the narrow passage, of which mention is made, they were astonished by the miracles, and like them that dream, since they obeyed without hesitation, although the very aspect of the place must have inspired them with horror. For, if they had apprehended danger, their readiness to obey would not have been so great, as we shall presently see. Wherefore it was the intention of Moses not so much to praise them, as the providence of God. For it is plain, that unless they had been amazed by the miracles, of which they had seen so many, they scarcely could have been induced willingly to throw themselves into. defiles from whence there was no retreat. From the word מגדל , migdol, we may conjecture that a fortress was built on the rock to prevent access to it. I do not quite understand the meaning of החירת ¹⁵¹ hachiroth, nor do I see why the Greeks should have translated it “the mouth of the valley;” yet from the word signifying “a mouth,” it may be probably conjectured that it was contracted by piles. Because the word חור , chor, signifies a cave or hole, I know not whether the place might not have obtained its name, as the mouth of the holes or caverns; for the letter ו , vau, is often converted into י , yod, and the change of the gender in the plural number is frequent with the Hebrews. Or perhaps some may think it more likely, that though it was written החירות , hachiroth, the letter ח crept in in place of ה from its similarity. If we so take it, the feminine gender is put for the masculine, and it will be “the mouth of the mountains.” But although we may be ignorant of the etymology of the second word, the word “mouth” makes it certain that the defile was inclosed by rocks, and of narrow access. Although, if I may tender my own judgment in a doubtful matter, I rather consider that it is derived from the word חרת charath, which means to engrave, or to furrow, because the rocks were cut as by a mallet. But on the opposite side, the place was surrounded by the sea, as though the Israelites had been cast into a sepulcher.

Calvin: Exo 14:3 - For Pharaoh will say

3.For Pharaoh will say God here explains to Hoses His design; although, in His engagements with Pharaoh, he had so often gained glorious victories, that the last act still remained to overwhelm him and his army in the sea. He says that Pharaoh, then, will be caught in riffs snare, so as to rush upon his destruction. For, if the people had come into the land of Canaan by a direct course, they could not have been so readily pursued; therefore God, for the sake, of magnifying His glory, set a bait to catch the tyrant, just as fish are hooked. The word here used נבכים , ¹⁵² nebukim, some render “perplexed,” others “entangled;” but it may be well explained, that they were to be “confounded in the land,” because they would find no way of egress; as being on all sides hemmed in in the narrow passage, with the sea behind them. And where He speaks of the intentions of Pharaoh, He does not, as men do, conceive a mere probability, but; He declares the secret mind of the tryrant, as of a thing which He well knew, since it is His attribute to discern our hearts. Afterwards He goes still further; for he signifies not only that He foresaw what would happen, but again repeats what we have so often observed before, that he would harden Pharaoh’s heart, that he should follow after the people. Whence it follows, that all this was directed by tits will and guidance. But He did not testify this to Hoses only in private, but would have them all previously admonished, lest, being terrified by the sudden assault of their enemies, they should despair of safety. But this admonition was less useful to them than it should have been; because, being soon after surprised, they are not less alarmed than as if they had been brought into danger through the error of God and the ignorance of Moses.

Calvin: Exo 14:5 - And it was told the king

5.And it was told the king Moses does not simply mean, that the king then first heard of the flight of the people, which had been anything but secret; but that the circumstances were reported to him, which stirred him up to make an attack upon them. When, then, he hears that the people fled in haste, he thinks that they may be retained by the slightest obstacle. Nor is he alone influenced by this foolish thought, but all his courtiers blame their own inertness for letting the people go. They inquire among themselves, Why they have let the children of Israel depart? as if they had not endeavored in every way to prevent their free exit — as if their pertinacity had not been ten times divinely overcome — as if God had not at length torn the people from them, in spite of their reluctance. But this is the stupidity of the wicked, that they only dread God’s present hand, and immediately forget all that they have seen. They were worn out by the fierce and dreadful punishments; but now, as if nothing had happened, they discuss why they had not resisted God even to the end, when he had compelled them to submit with extreme reluctance, after they had ten times found out that they struggled against Him in vain. But such is the pride by which the reprobate must be blinded, that they may be driven onwards to their own destruction, while they are persuaded that there is nothing difficult to them, and fight against. God.

Calvin: Exo 14:6 - And he made ready his chariot

6.And he made ready his chariot Moses briefly describes the warlike preparation of Pharaoh, not only to magnify the greatness of God’s power in delivering the people, but also to show with what violent and obstinate audacity the wicked go forwards, when they give way to their depraved and criminal lusts. Just now the Egyptians were almost frightened to death, and cried out that all was over with them; scarcely has a day passed, when they collect a powerful army as if their forces were uninjured. If any object that 600 chariots, and even many more, although filled with armed men, were insufficient to conquer 600,000 men: I reply, that, since they knew that the battle would be with an unwarlike multitude, amongst which, too, women and children were mingled, they relied on this consideration, and hoped that they would have no difficulty in routing this enormous number, since it was both inexperienced and undisciplined. Nor would their hope have been disappointed, had not God been against them. But the event, proved how truly Solomon says,

“There is no wisdom, nor understanding, nor counsel against the Lord,” (Pro 21:30;)

and how justly Isaiah defies the enemies of the Church:

“Associate yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to naught; speak the word, and it shall not stand.” (Isa 8:9.)

For this presumption brings the wicked to naught; and, whilst they rush forward with unbridled violence, they conceive not that God has a secret bridle to restrain their lusts.

Calvin: Exo 14:8 - And the children of Israel went out

8.And the children of Israel went out ¹⁵³ Moses indirectly reproves their too great security, which had freed them altogether from care and fear; and whence even the desire of calling on God had grown cold in them, as security always produces drowsiness and an idle spirit. Hence it came to pass, that this great danger, which they had not expected. produced the greater fear. But, on the other hand, Moses exalts God’s grace, because he so opportunely and so critically came to the help of the wretched Israelites exulting in their foolish joy; for otherwise, being suddenly overtaken, they would have fallen at once into confusion at the first shout of the enemy. Thus are we admonished by this example, that, while we are safe under God’s protection, the dangers, which might happen, are to be apprehended, not that we may be anxious and alarmed, but that we may humbly repose under His wings, and not be uplifted with inconsiderate joy. In the next verse Moses briefly relates, how formidable a sight presented itself to the Israelites, when they saw themselves shut in on one part by the sea, ingulfed, as it were, on both sides by the jaws of the defile, and the army of Pharaoh at the same time pressing upon them. He expressly mentions the strength of this army, in order that the glory of the aid divinely afforded them might more fully appear from the opposition.

Calvin: Exo 14:10 - And when Pharaoh drew nigh

10.And when Pharaoh drew nigh Moses implies that the alarm was greater from its suddenness, because no messenger had preceded, so that a very short time indeed was given them for preparation. There was, then, just ground for fear even in the bravest hearts, unless there had been something very extraordinary about them. But they sinned doubly; because both the hope of divine assistance had abandoned their hearts together with the recollection of God’s mercies; and they advanced to such an extent of ingratitude as to revolt insolently against God and Moses. Although there is an appearance of two contrary facts being here reported, viz., that they cried out unto the Lord, and mutinied against His minister; yet we may easily gather that this cry neither arose from faith nor from serious and! well-ordered affections, but that it was extorted by a confused impulse; since the natural sense impels all men, in their adversity, promiscuously to offer their prayers to God, although they neither embrace His mercy nor rely on His power. Thus David, in Psa 107:0, says that all the distressed have recourse to God when any trouble oppresses them; because God, by the leadings of nature and by secret instinct, draws them to Him in their danger, in order that the most careless and most profane may be rendered more inexcusable. Yet in this way do they not render due honor to God, although by the utterance of their mouths they ask for safety from Him. It is, then, little to be wondered at, that the Israelites being reduced to such sore anxiety should have offered prayers and vows accompanied with God’s name; especially since He had recently manifested Himself to them in so many miracles, and they always had in sight the cloud, or the pillar of fire. But their insane cries against Moses were plain proof that, as in amazement, they had thoughtlessly hastened to call upon the name of God. For the exposition ¹⁵⁴ is unreasonable which some give, that certain of them piously prayed to God, whilst others of the multitude wickedly mutinied against Moses; because these two statements are made in conjunction, and cannot be referred to different persons.

Calvin: Exo 14:11 - Because there were no graves

11.Because there were no graves This ¹⁵⁵ is the more proper sense; for the double negative is put for a single one. It is a bitter and biting taunt; for, not contented with preferring the graves of Egypt to the death which they feared, they scoffingly inquire how he could have thought of bringing them into the wilderness, as if the land of Egypt was not large enough to bury them in. But God had openly and clearly proved Himself to be the leader of their departing; and, again, it was basely insensible of them to forget that they were not long since like dead men, and had been miraculously brought out of the grave. Their madness is wilder still, when they daringly call to remembrance the impious blasphemies which should have been a matter of shame and detestation to themselves. For how sad was their ingratitude in rejecting the proffered favor of deliverance, and in shutting the door against the advances of God, in order that they might rot in their misery! True, that God had pardoned this great depravity; but it was their part unceasingly to mourn, and to be as it were overwhelmed with shame, that their crime might be blotted out before God’s judgment-seat. But now, as if God and Moses were accountable to them, they boastfully and petulantly reproach them for not believing them, when they would have prudently prevented the evil. Hence are we taught how far men’s passions will carry them, when fear has extinguished their hopes, and they wait not patiently for God’s aid.

Calvin: Exo 14:13 - And Moses said unto the people

13.And Moses said unto the people Although with his characteristic kindness Moses courteously exhorts them to be of good hope, yet it is not probable that he passed over in silence those wicked cries with which he saw that God was atrociously assailed. I conceive, then, that he discharged the duty of a faithful teacher by freely chastising their insolence, which was intolerable; and since he spoke under the inspiration of the preventing Spirit of God, there is no doubt but that God himself severely reproved their blasphemies, lest, by indulgence, they should grow worse. But Moses omits the reproof, and only shows that God’s loving-kindness went beyond the execrable impiety of the people, giving them consolation to assuage their grief and to calm their troubled hearts. Moreover, by bidding them not to fear, and “to stand still and see the salvation of the Lord,” he implies that, as long as fear has possession of our minds, they are blinded, and confounded in their stupidity so as not to receive the help of God. By the expression, “stand still,” he means “keep quiet;” as much as to say, that there was no occasion for any one to move a finger, because God alone would preserve them, though they were quiet and unmoved; and this he confirms in the next verse, where God promises to conquer for them whilst they hold their peace. But, in my opinion, it is not that he exhorts them to be quiet; but intimates that in God alone there would be strength enough to prevail, although they might be torpid like men entranced.: Now the Israelites, when, though preserved by God’s hand, they reject as much as possible His proffered grace, are an example to us how many repeated salvations are necessary for us, in order that God may bring us to perfect salvation; because, by our ingratitude, we nullify whatever He has given us, and thus should willfully perish, if God did not correct our apathy by the power of His Spirit.

Calvin: Exo 14:15 - And the Lord

15.And the Lord ¹⁵⁶ said I have used the praeter-pluperfect tense for the sake of avoiding ambiguity; for the reason is here given why Moses so confidently reproved the hesitation of the people, and promised that they should be safe under the present help of God; viz., because he had already been assured by divine revelation that God was willing to aid His people, and had in readiness a new means for their preservation. For he could not have been the proclaimer and witness of their safety if he had not received the promise. Therefore he relieves his confidence from the imputation of rashness, since he advanced nothing which he had not already heard from the mouth of God himself. These words, “Wherefore criest thou unto me?” some interpreters extend to the whole people, whose representative Moses was; but this sense is too far-fetched, and I have recently observed, that the prayers of the people were by no means directed to God. I doubt not., therefore, that the holy man had prayed apart in the insurrection of the people. Nor is this pious duty disapproved of in the passage; but rather shows that he had not spent his labor in vain, nor poured forth his words into the air. The sense, then, is, “Weary not yourself by crying any more; the event will prove that you are heard. Lift up your rod, then, whereby you may divide the sea, so that the children of Israel may go dry shod through the midst of it.” This passage shows that they are guilty of rashness who promise anything either to themselves or others, as to particular blessings, without the special testimony of God.

Calvin: Exo 14:17 - I will harden

17.I will harden God once more affirms, for the greater exaltation of His own power, that He will harden the Egyptians, so that, as if devoted to destruction, they may cast themselves into the midst of the sea; which they certainly would never have done, unless He had guided their hearts by his secret influence; because it could not have escaped them that a passage for the Israelites was opened by His special gift, from whence they might gather that the elements were at war with them. Therefore they would never have dared to enter the sea, which they saw to be armed against them, unless they had been blinded by God. Whence it appears how unworthy is the imagination of those who pretend that there was but a bare permission here, where God would make His power conspicuous. It would have been enough that after the Israelites had passed over to the opposite shore the sea should have returned to its place and prevented the Egyptians from following; but God was willing, by a double miracle, to consult for the security of His people for a long’ time to come. And this, indeed, came to pass; for the flower of the whole nation being destroyed, the Egyptians were unable to recruit their army; especially when the heir to the throne had already been slain, and the king himself was now taken away. On this account it is said, that the Egyptians should know that the God of Israel was the Lord; because in this last act they found that the power of rebellion was altogether taken from them.

Calvin: Exo 14:19 - And the angel of God

19.And the angel of God A sudden change which occurred to prevent a battle is here described; for the angel:, who used to go before the Israelites to show the way: turned to the other side, that he might be interposed between the two camps; and this, in two respects, because the pillar of fire shone upon the Israelites to dissipate the darkness of the night, whilst thick darkness held the Egyptians as it were in captivity, so that they were unable to proceed further. Thus did God both prevent them from advancing, and also held out a torch for His people all night to light them on their way. He, who has been called “Jehovah” hitherto, is now designated by Moses “the Angel;” not only because the angels who represent God often borrow His name, but because this Leader of the people was God’s only-begotten Son, who afterwards was manifested in the flesh, as I have shown upon the authority of Paul. (1Co 10:4.) It may be remarked, also, that he is said to have moved here and there, as He showed some token of His power and assistance. Most clearly, too, does it appear, that the glory of God, whilst it enlightens the faithful, overshadows the unbelievers, on the other hand, with darkness. No wonder, then, if now-a-days the brightness of the Gospel should blind the reprobate. But we should ask of God to make us able to behold His glory.

Calvin: Exo 14:21 - And Moses stretched out

21.And Moses stretched out We have already said that the passage was free and convenient for the Israelites by night, since the pillar of fire replenished their side with light: and certainly so great a multitude could not reach the opposite shore in an hour or two. The Israelites then passed over from evening even till dawn; and then the Egyptians having discovered that they were gone, hastened to follow that they might fall upon their rear. Now, though Moses uses no ornaments of language in celebrating this miracle, yet the bare recital ought to be sufficient; and, therefore, is more emphatic to awaken our admiration than any rhetorical coloring and magnificent eloquence. For who would desire sounding exclamations, in order to be ravished to the highest admiration of the divine power, when he is told simply and in a few words that the sea was divided by the rod of Moses; that space enough for the passage of the people was dry; that the mighty mass of waters stood like solid rocks on either side? Designedly, then, has he set the whole matter before our eyes bare of all verbal splendor; although it will both be celebrated soon after, in accordance with its dignity, in the Canticle, and is everywhere more splendidly magnified by the Prophets and in the Psalms. In this passage let us learn, just as if Moses were leading us to the actual circumstance, to fix our eyes on the prospect of God’s inestimable power, which cannot be sufficiently expressed by any number or force of words. But Moses is very careful not to arrogate more than enough for himself, so as to detract from the praise of God. He had been before commanded to divide the sea with his uplifted rod; he now changes the form of expression, viz., that the waters went back by the command of God. Thus, content with the character of a minister, he makes God alone, as was fit, the author of the miracle. But although it was competent for God to dispel the waters without any motion of the air, yet, that He might show that all nature was obedient to Him, and governed at His will, He was pleased to raise the strong east wind. Meanwhile it is to be remembered, that the sea could not be dried by arty wind, however strong, unless it had been effected by the secret power of the Spirit, beyond the ordinary operation of nature. On which point see my previous annotations on chap. 10:13 and 19.

Calvin: Exo 14:24 - And it came to pass, that, in the morning-watch

24.And it came to pass, that, in the morning-watch In the morning the angel began to look upon the Egyptians, not that they had escaped his sight before; but for the purpose of destroying them by sudden submersion, though he had seemed previously to forget them, when hidden by the cloud. ¹⁵⁷ And first, He opened their eyes, that too late they might see whither their mad impetuosity had brought them; and also that they might perceive how they were contending not with man only, but with God; and that thus, being overwhelmed with sudden astonishment, they might not be able to escape to the shore in time; for they were on this account overtaken in the midst of the sea, because terror had thrown them into utter confusion, when they perceived that God was against them. They saw that there was no greater hope of safety than to retreat, because God fought for Israel; but being in complete disorder, they could make no way, and whilst they rather proved hindrances to each other, the sea ingulfed them all.

Calvin: Exo 14:26 - And the Lord said unto Moses

26.And the Lord said unto Moses Moses here relates how the sea, in destroying the Egyptians, had no less obeyed God’s command than when it lately afforded a passage for His people, for it. was by the uplifting of the rod of Moses that the waters came again into their place, as they had been before gathered into heaps. The Egyptians now repented of their precipitate madness, and determined, as conquered by God’s power, to leave the children of Israel, and to return home; but God, who willed their destruction, shut up the way of escape at this very crisis. But, that we may know how evident a miracle was here, Moses now adds the circumstance of time, for he says that the morning then appeared, so that the broad daylight might show the whole transaction to the eyes of the spectators. The waters, indeed, were heaped up in the night; but the pillar of fire, which shone on the Egyptians, and pointed out their way, did not allow God’s blessing to be hidden from them. The case of the Egyptians was otherwise: therefore it behooved that they should perish by day, and that the sun itself should render their destruction visible. This also tends to prove God’s power, because, whilst they were endeavoring to fly, He openly urged them on, as if they were intentionally drowning themselves.

Calvin: Exo 14:28 - And the waters returned

28.And the waters returned In these two verses also Moses continues the same relation. It plainly appears from Josephus and Eusebius what silly tales Manetho ¹⁵⁸ and others have invented about the Exodus of the people; for although Satan has attempted by their falsehoods to overshadow the truth of sacred history, so foolish and trifling are their accounts that they need not refutation. The time itself, which they indicate, sufficiently convicts them of ignorance. But God has admirably provided for our sakes, in choosing Moses His servant, who was the minister of their deliverance, to be also the witness and historian of it; and this, too, amongst those who had seen all with their own eyes, and who, in their peculiar frowardness, would never have suffered one, who was so severe a reprover of them, to make any false statements of fact. Since, then, his authority is sure and unquestionable, let us only observe what his method was, viz., briefly to relate in this place how there was not one left of Pharaoh’s mighty army; that the Israelites all to a man passed over in safety and dry-shod; that, by the rod of Moses, the nature of the waters was changed, so that they stood like solid walls; that by the same rod they were afterwards made liquid, so as suddenly to overwhelm the Egyptians. This enumeration plainly shows an extraordinary work of God to have been here, for as to the trifling of certain profane writers ¹⁵⁹ about the ebb and flow of the Arabian Gulf, it falls to nothing of itself. From these things, therefore, he at last justly infers, that the Israelites had seen the powerful hand of God then and there exerted.

Calvin: Exo 14:31 - And Israel saw

31.And Israel saw After he has said that the Israelites saw the dead bodies spread upon the seashore, he now adds that in this spectacle God’s hand, ¹⁶⁰ i.e., His power, appeared, because there was no difficulty in distinguishing between God’s wrath and His fatherly love, in preserving so miraculously an unwarlike multitude, and in destroying in the depths of the sea an army formidable on every account. Moses, therefore, does not unreasonably conclude here that the Divine power was conspicuous in the deliverance of the people. He afterwards adds, that, not without their profit, did the Israelites see God’s hand; because they feared Him, and believed Him, and His servant Moses. “Fear” is here used for that reverence which kept the people in the way of duty, for they were not only affected by dread, but also attracted to devote themselves to God, whose goodness they had so sweetly and delightfully experienced. But although this pious feeling was not durable, at any rate with the greater number of them, it is still probable that it rooted itself in some few of them, because some seed ever remained, nor was the recollection of this blessing entirely destroyed. By the word “believed,” I think that the principal part of fear is marked, and I understand it to be added expositively, as if it were said, “that they reverenced God, and testified this by faithfully embracing His doctrine and obediently submitting themselves to Moses.” I understand it that they were all generally thus affected, because the recognition of God’s hand bowed them to obedience, that they should be more tractable and docile, and more inclined to follow God. But this ardor soon passed away from the greater number of them, as (hypocrites ¹⁶¹) are wont to be only influenced by what is visible and present; although I hold to what I have just said, that, in some small number, the fear of God, which they had once conceived from a sense of His grace, still abode in rigor. Meanwhile, let us learn from this passage that God is never truly and duly worshipped without faith, because incredulity betrays gross contempt of Him; and although hypocrites boast of their heaping all kinds of honor upon God, still they inflict the greatest insult upon Him, by refusing to believe His revelations. But Moses, who had been chosen God’s minister for governing the people, is not unreasonably here united with Him, for although God’s majesty manifested itself by conspicuous signs, still Moses was the mediator, out of whose mouth God willed that His words should be heard, so that the holy man could not be despised without God’s own authority being rejected. A profitable doctrine is gathered from hence, that whenever God propounds His word to us by men, those who faithfully deliver His commands must be as much attended to as if He himself openly descended from heaven. This recommendation of the ministry ought to be more than sufficient to refute their folly, who set at naught the outward preaching of the word. Let us, then, hold fast this principle, that only those obey God who receive the prophets sent from Him, because it is not lawful to put asunder what He has joined together. Christ has more clearly expressed this in the words, —

“He that heareth you, heareth me; and he that despiseth you, despiseth me.” (Mat 10:40.)

But it is more than absurd, that the Pope, with his filthy clergy, should take this to himself, as if he was to be heard when he puts forward God’s name; for (to pass over many other reasons which I could mention) it will be, first of all, necessary that he should prove himself to be God’s servant, from whence I wish he was not so far removed. For here the obedience of the people is praised on no other grounds but because they “believed the Lord,” and, together with Him, “His servant Moses.”

Defender: Exo 14:9 - all the horses

The fact that Egyptians still had many horses in spite of the fact that all of "the cattle of Egypt died" in the plague (Exo 9:6) seems at first to be a contradiction. However, the account refers merely to "thy cattle which is in the field" (Exo 9:3); no doubt "the horses and chariots of Pharaoh" were kept in the palatial stables. It is also possible that the term "cattle" did not include the horses. In any case, there is no necessary contradiction."

Defender: Exo 14:29 - waters were a wall

Some theologians have attempted to identify this Red Sea crossing as a shallow fording of what they call the "Reed Sea," located at the northern end of the Red Sea. However, the description is clearly of a mighty miracle, not merely a wind driving the shallow waters seaward. Rather the wind opened a dry path through deep waters, supernaturally restrained as a wall on both sides and deep enough to drown all the hosts of Pharaoh when the waters collapsed. The crossing was over a narrow northern arm of the Red Sea, enabling the Israelites to cross into the wilderness of Shur (Exo 15:22), but it was nevertheless a great miracle, requiring God to create some unknown form of energy which could hold the deep waters stationary as walls against the force of gravity."

TSK: Exo 14:1 - the Lord spake

the Lord spake : Exo 12:1, Exo 13:1

TSK: Exo 14:2 - that they // Pi-hahiroth // Migdol // Baalzephon

that they : Exo 14:9, Exo 13:17, Exo 13:18; Num 33:7, Num 33:8

Pi-hahiroth : Pi̇hachiroth , ""the mouth of Chiroth,""as it is rendered by the LXX. Dr. Shaw is of opinion, that Chiroth denotes the valley which extends from the wilderness of Etham to the Red Sea. ""This valley,""he observes, ""ends at the sea in a small bay made by the eastern extremities of the mountains (of Gewoubee and Attackah, between which the valley lies) which I have been describing, and is called Tiah -Beni -Israel , i.e., the road of the Israelites, by a tradition that is still kept up by the Arabs, of their having passed through it; so it is also called Baideah, from the new and unheard of miracle that was wrought near it, by dividing the Red sea, and destroying therein Pharaoh, his chariots, and his horsemen."

Migdol : The word Migdol signifies a tower, and hence some have supposed that it was a fortress which served to defend the bay. But the LXX render it Μαγδωλος , Magdolus, which is mentioned by Herodotus, Hecateus, and others, and is expressly said by Stephanus ( de Urb. ) to be πολις Αιγυπτον , ""a city of Egypt.""This Bochart conjectures to have been the same as Migdol (see the parallel passages). Jer 44:1, Jer 46:14; Eze 29:10, Heb

Baalzephon : This may have been the name of a town or city in which Baal was worshipped; and probably called zephon , from being situated on the north point of the Red sea, near the present Suez.

TSK: Exo 14:3 - Pharaoh // They are entangled

Pharaoh : Exo 7:3, Exo 7:4; Deu 31:21; Psa 139:2, Psa 139:4; Eze 38:10, Eze 38:11, Eze 38:17; Act 4:28

They are entangled : Jdg 16:2; 1Sa 23:7, 1Sa 23:23; Psa 3:2, Psa 71:11; Jer 20:10, Jer 20:11

TSK: Exo 14:4 - harden // I will be // that the Egyptians

harden : Exo 14:8, Exo 14:17, Exo 4:21-31, Exo 7:3, Exo 7:13, Exo 7:14; Rom 11:8

I will be : Exo 14:18, Exo 9:16, Exo 15:10, Exo 15:11, Exo 15:14-16, Exo 18:11; Neh 9:10; Isa 2:11, Isa 2:12; Eze 20:9; Eze 28:22, Eze 39:13; Dan 4:30-37; Rom 9:17, Rom 9:22, Rom 9:23; Rev 19:1-6

that the Egyptians : Exo 7:5, Exo 7:17

TSK: Exo 14:5 - and the heart // Why have we

and the heart : Exo 12:33; Psa 105:25

Why have we : Jer 34:10-17; Luk 11:24-26; 2Pe 2:20-22

TSK: Exo 14:6 - people

people : Exo 14:23; Num 21:23; Deu 2:32, Deu 3:1

TSK: Exo 14:7

Exo 14:23, Exo 15:4; Jos 17:16-18; Jdg 4:3, Jdg 4:15; Psa 20:7, Psa 68:17; Isa 37:24

TSK: Exo 14:8 - the Lord // with an high hand

the Lord : Exo 14:4

with an high hand : Exo 6:1, Exo 13:9, Exo 13:16, Exo 13:18; Num 33:3; Deu 26:8, Deu 32:27; Psa 86:13; Act 13:17

TSK: Exo 14:9 - the Egyptians // encamping

the Egyptians : Exo 15:9; Jos 24:6

encamping : Exo 14:2

TSK: Exo 14:10 - sore afraid // cried out

sore afraid : Psa 53:5; Isa 7:2, Isa 8:12, Isa 8:13, Isa 51:12, Isa 51:13; Mat 8:26, Mat 14:30, Mat 14:31; 1Jo 4:18

cried out : Jos 24:7; 2Ch 18:31; Neh 9:9; Psa 34:17, Psa 106:44, Psa 107:6, Psa 107:13, Psa 107:19, Psa 107:28; Isa 26:16; Jer 22:23; Mat 8:25

TSK: Exo 14:11 - Because // wherefore

Because : Exo 15:23, Exo 15:24, Exo 16:2, Exo 16:3, Exo 17:2, Exo 17:3; Num 11:1, Num 14:1-4, Num 16:41; Psa 106:7, Psa 106:8

wherefore : Exo 5:22; Gen 43:6; Num 11:15

TSK: Exo 14:12 - Is not this // Let us alone // For it had

Is not this : Exo 5:21, Exo 3:9

Let us alone : Hos 4:17; Mar 1:24, Mar 5:7, Mar 5:17, Mar 5:18

For it had : Jon 4:3, Jon 4:8

TSK: Exo 14:13 - Fear ye not // see the // for the Egyptians whom ye have seen to day // ye shall see

Fear ye not : Num 14:9; Deu 20:3; 2Ki 6:16; 2Ch 20:15, 2Ch 20:17; Psa 27:1, Psa 27:2, Psa 46:1-3; Isa 26:3, Isa 30:15, Isa 35:4, Isa 41:10-14; Mat 28:5

see the : Exo 14:30, 15:1-27; Gen 49:18; 1Ch 11:14; Psa 3:8; Isa 43:11; Jer 3:23; Lam 3:26; Hos 13:4, Hos 13:9; Hab 3:8, Hab 3:13

for the Egyptians whom ye have seen to day : or, for whereas ye have seen the Egyptians to-day, etc

ye shall see : Exo 14:30, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, Exo 15:21; Neh 9:9

TSK: Exo 14:14 - the Lord // hold

the Lord : Exo 14:25, Exo 15:3; Deu 1:30, Deu 3:22, Deu 20:4; Jos 10:10, Jos 10:14, Jos 10:42, Jos 23:3, Jos 23:10; Jdg 5:20; 2Ch 20:17, 2Ch 20:29; Neh 4:20; Isa 31:4, Isa 31:5

hold : Psa 50:3, Psa 83:1; Isa 30:15

TSK: Exo 14:15

Exo 17:4; Jos 7:10; Ezr 10:4, Ezr 10:5; Neh 9:9

TSK: Exo 14:16 - lift // the sea // and the

lift : Exo 14:21, Exo 14:26, Exo 4:2, Exo 4:17, Exo 4:20, Exo 7:9, Exo 7:19

the sea : This sea was what is called in Scripture yam suph , ""the sea of weeds;""so called, according to Mr. Bruce, from the vast quantity of coral which grows in it. In the LXX it is called θαλασσα ερυθρα , and by the Latins Rubrum mare , and we from them the Red Sea; so called it is supposed, from Edom (red) or Esau, whose territories extend to its coasts. It separates Arabia from Egypt and Ethiopia, and is computed to be 150 leagues in length from Suez to the straits of Babelmandel. The upper part is divided into two gulfs, that to the East called the Elanitic, from the city Elana at the northern extremity, and that to the west, the Heroopolitic, from the city of Heroopolis. The former is called by the Arabians Bahr el Akaba , the sea of Akaba; and the latter Bahr el Kolzum , the sea of destruction, or Clysmæ ; which was that which the Israelites passed.

and the : Exo 14:21, Exo 14:22

TSK: Exo 14:17 - behold // I will // and I will

Exo 14:4

behold : Gen 6:17, Gen 9:9; Lev 26:28; Deu 32:39; Isa 48:15, Isa 51:12; Jer 23:39; Eze 5:8, Eze 6:3, Eze 34:11, Eze 34:20; Hos 5:14

I will : Exo 14:8, Exo 4:23, Exo 7:3, Exo 7:13, Exo 7:14

and I will : Exo 14:18

TSK: Exo 14:18

Exo 14:4, Exo 7:5, Exo 7:17

TSK: Exo 14:19 - the angel // and the pillar

the angel : Exo 14:24, Exo 13:21, Exo 23:20, Exo 23:21, Exo 32:34; Num 20:16; Isa 63:9

and the pillar : Exo 13:21, Exo 13:22

TSK: Exo 14:20

Psa 18:11; Pro 4:18, Pro 4:19; Isa 8:14; 2Co 2:15, 2Co 2:16

TSK: Exo 14:21 - stretched // the Lord

stretched : Exo 14:16

the Lord : Exo 15:8; Jos 3:13-16, Jos 4:23; Neh 9:11; Job 26:12; Psa 66:6, Psa 74:13; Psa 78:13, Psa 106:7-10, Psa 114:3-5, Psa 136:13; Isa 51:10, Isa 51:15, Isa 63:12

TSK: Exo 14:22 - the children // and the waters // a wall

the children : Exo 14:29, Exo 15:19; Num 33:8; Psa 66:6, Psa 78:13; Isa 63:13; 1Co 10:1; Heb 11:29

and the waters : This verse demonstrates that this event was wholly miraculous, and cannot be ascribed, as some have supposed, to an extraordinary ebb, which happened just then to be produced by a strong east windcaps1 . fcaps0 or this would not have caused the waters, contrary to every law of fluids, to stand as a wall on the right hand and the left.

a wall : Exo 15:8; Hab 3:8-10; Zec 2:5

TSK: Exo 14:23

Exo 14:17, Exo 15:9, Exo 15:19; 1Ki 22:20; Ecc 9:3; Isa 14:24-27

TSK: Exo 14:24 - that in the // looked unto // through // and troubled

that in the : 1Sa 11:11

looked unto : Job 40:12; Psa 18:13, Psa 18:14, Psa 77:16-19, Psa 104:32

through : Exo 14:19, Exo 14:20

and troubled : Exo 14:25; Job 22:13, Job 23:15, Job 23:16, Job 34:20, Job 34:29; Psa 48:5

TSK: Exo 14:25 - took off // that they drave them heavily // Let us flee // for the Lord

took off : Jdg 4:15; Psa 46:9, Psa 76:6; Jer 51:21

that they drave them heavily : or, and made them to go heavily

Let us flee : Job 11:20, Job 20:24, Job 27:22; Psa 68:12; Amo 1:14, Amo 5:19, Amo 9:1

for the Lord : Exo 14:14; Deu 3:22; 1Sa 4:7, 1Sa 4:8

TSK: Exo 14:26 - Stretch out // the waters

Stretch out : Exo 14:16, Exo 7:19, Exo 8:5; Mat 8:27

the waters : Exo 1:22; Jdg 1:6, Jdg 1:7; Mat 7:2; Jam 2:13; Rev 16:6

TSK: Exo 14:27 - and the sea // Lord // overthrew

and the sea : Exo 14:21, Exo 14:22, 15:1-21; Jos 4:18

Lord : Jdg 5:20, Jdg 5:21

overthrew : Heb. shook off

TSK: Exo 14:28 - the waters // remained

the waters : Exo 15:10; Deu 11:4; Neh 9:11; Psa 78:53; Hab 3:8-10, Hab 3:13; Heb 11:29

remained : Exo 14:13; 2Ch 20:24; Psa 106:9-11, Psa 136:15

TSK: Exo 14:29 - walked // a wall

walked : Exo 14:22; Job 38:8-11; Psa 66:6, Psa 66:7, Psa 77:19, Psa 77:20, Psa 78:52, Psa 78:53; Isa 43:2; Isa 51:10, Isa 51:13, Isa 63:12, Isa 63:13

a wall : Jos 3:16

TSK: Exo 14:30 - the Lord // saw

the Lord : Exo 14:13; 1Sa 14:23; 2Ch 32:22; Psa 106:8, Psa 106:10; Isa 63:9; Jud 1:5

saw : Psa 58:10, Psa 59:10, Psa 91:8, Psa 92:9-11

TSK: Exo 14:31 - work // feared // believed

work : Heb. hand

feared : 1Sa 12:18; Psa 119:120

believed : Exo 4:31, Exo 19:9; 2Ch 20:20; Psa 106:12, Psa 106:13; Luk 8:13; Joh 2:11, Joh 2:23-25; Joh 8:30-32, Joh 11:45; Act 8:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 14:2 - Pi-hahiroth, Heb // Migdol // Baal-zephon

Pi-hahiroth, Heb the month of Hiroth, i.e. the entrance or straits of Hiroth, two great mountains, between which they marched, and were enclosed on both sides.

Migdol a city in Egypt, Jer 44:1 , wherein it is thought there was a garrison.

Baal-zephon another place of note, situated in a high place, and having a fair and large prospect, and possibly a garrison too.

Poole: Exo 14:3

There are enclosed with mountains, and garrisons, and deserts.

Poole: Exo 14:4 - I will be honoured

I will be honoured by the manifestation of my power and justice. I will be honoured, by the manifestation of my power and justice.

Poole: Exo 14:5 - Why have we done this?

That the people fled; did not only depart for three days to sacrifice at Horeb, as Moses pretended, but designed an escape and flight, as appeared by their speedy march, and other circumstances.

Why have we done this? They who never truly repented of their sins, now heartily repent of their only good action. That the people fled; did not only depart for three days to sacrifice at Horeb, as Moses pretended, but designed an escape and flight, as appeared by their speedy march, and other circumstances.

Why have we done this? They who never truly repented of their sins, now heartily repent of their only good action.

Poole: Exo 14:7 - Quest // Answ // All the chariots // Over every one of them

Quest How. could he use or carry his chariots, when all his horses were killed by that plague? Exo 9:6 .

Answ That plague slew only the horses which were in the field, Exo 9:3 , not those kept in houses, as the chariot-horses generally were, and now are.

All the chariots i.e. a great number; all that could be got together in haste, which the present service required.

Over every one of them over the men that fought out of every chariot. Or, over all of them ; the command of all these chariots being distributed to several captains or commanders.

Poole: Exo 14:8

Either,

1. Of God, with a Divine hand or power, by comparing Exo 13:16 . Or,

2. Their own, not with hands hanging down, a posture betraying weakness and fainting, fear and shame, Heb 12:12 , but with hands lifted up; with courage and confidence, not like fugitives, but like valiant and victorious soldiers, openly, boldly, resolvedly; as men are said to sin with a high hand , Num 15:30 , that sin in such a manner.

Poole: Exo 14:10 - cried out

Which is not strange; these being now a people of low spirits, depressed by long and grievous servitude; being also generally unarmed, wearied with their journey, and their fears aggravated by the presence and outcries of their wives and children. But they should have supported themselves by the consideration of the mighty power of God, of which they had late and great experience. They cried out, partly by petition, and partly by complaint and expostulation. Which is not strange; these being now a people of low spirits, depressed by long and grievous servitude; being also generally unarmed, wearied with their journey, and their fears aggravated by the presence and outcries of their wives and children. But they should have supported themselves by the consideration of the mighty power of God, of which they had late and great experience. They

cried out partly by petition, and partly by complaint and expostulation.

Poole: Exo 14:13 - Stand still; Heb

Stand still; Heb . make yourselves to stand ; let not and your hearts fail and sink, or stagger through unbelief, but with quiet minds look up to God. It notes the frame of their minds, not the posture of their bodies. Whom ye have seen ; or, as ye have seen them , to wit, alive and armed, ready to devour you; for otherwise they did see them dead, and disarmed, Exo 14:30 .

Poole: Exo 14:14

Ye shall contribute nothing to the victory, neither by your words nor by your deeds; for this Hebrew word signifies a cessation not only from speech, but from action too, as 2Sa 19:11 Psa 83:1 Isa 42:14,15 . Or rather, do you hold your peace , the future tense for the imperative, as it is very frequent; cease your murmuring against the Lord and me.

Poole: Exo 14:15 - Wherefore criest thou unto me

Wherefore criest thou unto me by fervent, though secret prayer? for which he doth not reprove him, but only bids him turn his prayer into action. Compare Jos 7:10,13 .

Poole: Exo 14:16 - Divide it

Divide it i.e. do thou command it in my name to divide itself hither and thither, and I will divide it.

Poole: Exo 14:19

Not changing his place, for he was the omnipresent God, Exo 14:15 ; but his operation, from leading the Israelites forward in their way, to the protecting of them from their pursuers.

Poole: Exo 14:20 - It was a cloud and darkness // But it gave light by night

It was a cloud and darkness to the Egyptians, to whom it brought their former horrible darkness to mind, and did both exceedingly affright them, and altogether hinder them from motion or action, as that also did for three days.

But it gave light by night to the Israelites, as the opposition showeth.

Poole: Exo 14:21 - The waters were divided

A strong east wind; a proper instrument both to divide that sea, which lay north and south, and to dry and harden the mud at the bottom of the sea, that the Israelites might walk upon it. See Gen 8:13 Exo 15:8 . Yet the wind could never have done so great a work, especially not so speedily, if there had not been a higher, even a Divine hand to manage and improve it.

The waters were divided so largely, that a great number of the Israelites might march in one rank, and the whole number might go a good way in it in the time here mentioned.

Poole: Exo 14:22 - The waters were a wall

This was about midnight, as may be gathered from Exo 14:24 .

The waters were a wall both for height, and for their defence.

Poole: Exo 14:24 - The Lord // The Lord looked

The night was anciently divided, not by hours, as now it is, but by watches, which sometimes were accounted four, and sometimes but three; howsoever the last of them was called the morning watch. Then when they hoped for most advantage in the pursuit, they met with their greatest disaster.

The Lord called the Angel of God , Exo 14:19 . By which promiscuous use of these titles it sufficiently appears that this was no ordinary angel, but the Son of God.

The Lord looked with an eye of indignation and vengeance, (as that phrase is used, Job 40:12 see also Amo 9:4 ), and troubled them with most terrible and prodigious winds, and rains, and lightnings, and both claps and bolts of thunder, as may be gathered from Exo 15:10 Psa 77:18,19 ; and, as some ancient historians relate, with terrors also in their minds, &c.

Poole: Exo 14:25 - Took off their chariot wheels // That they drave them heavily; Heb // For the Lord fighteth for them

Took off their chariot wheels either burning them with lightning, or tearing them in pieces with thunder-bolts, or loosening them, and making them to fall off.

That they drave them heavily; Heb and he made him , or them , the singular number for the plural, i.e. the Egyptians, or their chariots, to go heavily , hardly and slowly, either for want of wheels, or for breaches in them, or because the rain had softened the bottom of the sea, or because the lightnings and thunders affrighted and dispirited their horses.

For the Lord fighteth for them Prodigious stupidity! They did not understand and consider this, though it was notorious, to them especially, by many great and fresh instances, till it was too late to prevent it; therein being a type of most sinners, who will not be convinced, nor repent, till they be past all benefit by it.

Poole: Exo 14:27 - The sea returned to his strength // Against it

The sea returned to his strength to its natural and it ordinary course and motion, which is swift and strong, which had been hitherto restrained by a stronger hand, and rendered in a manner impotent and weak. But now, Samson-like, when its bonds are broken, it puts forth its former and natural strength. But indeed this word may belong to the morning, and so a learned man translates the place, and that very agreeably to the use and order of the Hebrew words, The sea returned , to wit, to its course, when the morning appeared according to, or in his strength , i.e. when it was full and clear morning; as we oft read of the strength of the day . See Gen 7:13 Job 21:23 . So the strength of the morning is here opposed to the morning watch.

Against it against the sea, for which way soever they fled the waters met them, and fought against them.

Poole: Exo 14:28 - After them

After them i.e. after the children of Israel. Note here, the relative is put without an antecedent before it; the antecedent being to be understood and gathered out of the following verse, or out of the course of the story. An observation which is very useful for the understanding of many scriptures. See Poole "Gen 3:1" .

Poole: Exo 14:30 - Quest // Answ

Which was done either,

1. By the natural power of the sea, which casteth up its dead bodies after a certain time; till which time God caused the Israelites to abide near the sea, that they might see this for their comfort. Or,

2. By the mighty power of God, which brought them, and their arms too, as many probably conceive, to shore before the usual time.

Quest. How could the Israelites, both they and their cattle, in so little time get over that great sea?

Answ 1. The Hebrew and some other interpreters deny that they went over, and tell us, they only went into the sea, and fetched a compass in it, that they might allure the Egyptians to follow them, and then by Moses’ s conduct returned to the Egyptian shore again. The principal ground of which opinion is this, That as they went into the sea out of the wilderness of Etham, Exo 13:20 , so they came again out of the sea into the wilderness of Etham, Num 33:8 . But the sameness of the name doth not prove that it is the same place, nothing being more frequent in Scripture, than for divers places to be called by one and the same name. And the Israelites might possibly give the name of Etham to this desert on the Arabian side of the Red Sea, either for its great resemblance to that desert so called on the Egyptian side; or to intimate, that God by dividing the sea, had made that and this to be one continued desert. Or the name of Etham might be common to all that desert at the end of the Red Sea, and on both sides of it.

Answ. 2. They might all conveniently pass over the sea to the Arabian shore in the time allowed for it, either by the mighty power of God, which could easily make both men and beasts to do it in much less than ordinary time, or even by the course of nature; for that part of the sea was not above eight or nine miles over, as geographers and others affirm. And the time allotted for their passage seems to be much more than interpreters have assigned for it. For the Egyptians and Israelites were divided one from another by the cloudy pillar all the night, Exo 14:20 , and a strong east wind blew all that night, Exo 14:21 . The next morning, as I apprehend it, the cloud still keeping between them, and possibly covering the Egyptians with gross and horrible darkness, which hindered their march, the whole body of the Israelites, and their cattle too, are drawn by Moses’ s direction near the shore, and, it may be, the cattle were put into the sea, all which might well take up most of that day; then towards the evening they enter into the sea, and so proceed; and the cloud withdrawing further from the Egyptians, and following the Israelites, the Egyptians pursue after them, and, as it is very probable from the nature and reason of the thing, stand debating some considerable time, when they came to the shore, whether they should venture to follow them into the sea or no. At last the worst counsel prevails, as it generally happens when a people are under a Divine infatuation, and into the sea they go; and by the beginning of the morning watch they draw near the Israelites, when God seasonably appears for Israel’ s succour, and puts a stop to the march of the Egyptians. So the morning watch, mentioned Exo 14:24 , I take to be, not the morning watch of that night, mentioned Exo 14:20,21 , (for all that night, and therefore the morning watch of that night, which was a third, or at least a fourth part of it, was now past and gone,) but the next morning watch after that night and the succeeding day; which seems much more reasonable, than to shrink up the march, first of the Israelites, and then of the Egyptians, into about three hours’ time, which is the time between the midnight and the morning watch. Nor is there any thing in the text which in the least contradicts this opinion, but only that this day’ s interval and work is not mentioned in this story; whereas such omissions are frequent in Scripture relations, in which the substance only is mentioned, and many circumstances omitted, whereof we have seen some instances already, and shall meet with many more hereafter.

PBC: Exo 14:11

The Israelites murmured and complained, questioning "Is the Lord among us or not." Ex 17:1-7 They accused Him of leading them out into the wilderness to die. Finally they conspired to appoint themselves a leader to return back to Egypt. Nu 14:1-4 At that point, God’s patience was exhausted. He would tolerate their unbelief no longer. Since they wished to die instead of trusting Him to supply their needs and protect them each day, He granted their request. The people dropped dead, one by one, beneath the scorching Arabian sun. The story stands as an everlasting reminder of the seriousness of unbelief and the subtle danger of a gradual hardening of the heart.

71

Haydock: Exo 14:1 - Beelsephon

Beelsephon, means "the lord of the watch-tower." Some think an idol was thus denominated, whose office it was to prevent people from quitting the country. How vain were his efforts against God's people!

Haydock: Exo 14:3 - In

In. Between craggy mountains and the Red Sea. (Haydock)

Haydock: Exo 14:4 - And he will

And he will. Protestants falsely translate, "that he may," &c., contrary to the Hebrew and other versions. (Worthington)

Haydock: Exo 14:6 - People

People, fit for war, who could be got ready on such short warning. Ezechiel (apud[in the writings of] Eusebius) makes the number amount to a million.

Haydock: Exo 14:7 - Captains

Captains. Septuagint, "Tristatas." Three men rode on every chariot, which was armed with scythes, to cut down all that came within contact, the chief warrior, with his armour bearer and charioteer. (St. Gregory of Nyssa) (Haydock) ---

Or these three captains may very probably be the three chief officers of state, (Calmet) or the generals of cavalry, and of infantry, and the chief treasurer, or receiver of taxes, principes equitum peditumque erant, & tributorum. (St. Jerome)

Haydock: Exo 14:8 - Hand

Hand. Without any dread, Numbers xv. 30. (Calmet) ---

All the army of Egypt could do nothing against them. Yet presently, at their approach, the Hebrews were suffered to fall into dismay, that they might learn not to confide in their multitudes, and might pray with greater earnestness for protection, ver. 10.

Haydock: Exo 14:12 - Wilderness

Wilderness. This is the language of dastardly souls. They had begun to be almost in love with their chains. Every difficulty gives them occasion to repine at the gracious purposes of God, and the exertions of his servant Moses. But God bears patiently with the defects of a carnal and long-oppressed nation, ver. 13. (Haydock)--- The wiser sort pray to God, while others thus upbraid Moses.

Haydock: Exo 14:13 - Ever

Ever. They saw their floating carcasses the following morning. Hebrew, "you shall not see the Egyptians any more as you see them at present." They were not in the same condition.

Haydock: Exo 14:14 - Peace

Peace. You will not have to draw a sword. The Syriac subjoins, "Therefore Moses cried unto the Lord," which connects this with the following verse. (Calmet)

Haydock: Exo 14:15 - Criest

Criest. ---

"A vehement desire is a cry, which reaches the ears of the Lord." (St. Bernard)

Haydock: Exo 14:17 - To pursue

To pursue. God did not restrain the perverse will of the Egyptians; but suffered them to be guided by their blind passions, and to rush presumptuously into the bed of the sea. If the retiring of its waters had been owing to any natural cause, this wise nation could not be ignorant but that, at the stated time, the ebbing would cease, and consequently that they would be overtaken by the waters. But the waters stood up like walls on both sides, and they were so infatuated as to suppose that the miracle would be continued for their protection. (Haydock)

Haydock: Exo 14:20 - A dark cloud, and enlightening the night

A dark cloud, and enlightening the night. It was a dark cloud to the Egyptians; but enlightened the night to the Israelites, by giving them a great light.

Haydock: Exo 14:21 - Wind // Divided

Wind. This served to dry up the sandy channel of the Red Sea, which was mixed with mud and weeds. It blew from the east, Kodim, or from Arabia. ---

Divided, some say into 12 parts or divisions, Psalm cxxxv. 13. But the words of the psalmist may be verified by the sea opening a spacious passage, such as was requisite for so many millions to travel through, (Haydock) e.g. a distance of perhaps 18 miles, in so short a space of time. Silara Adrichomius thinks the breadth of the division would not be less than nine miles.

Haydock: Exo 14:24 - Watch // Slew

Watch. About four o'clock. The Hebrews divided the night into three equal parts, (Calmet) or four, consisting each of three hours, (Menochius) which varied in length as the night was longer. (Haydock) ---

Slew many by his thunderbolts, as Artapanus relates, and the Scripture elsewhere insinuates. (Chap. xv. 6, 12; Psalm lxxvi. 16, 18; Josephus, [Antiquities?] ii. 7.

Haydock: Exo 14:25 - Lord

Lord. thus they reluctantly confess his might, and are forced to glory Him in their destruction. Their change is only the effect of fear and temporal danger, ver. 18. (Haydock)

Haydock: Exo 14:31 - Servant

Sea-shore. The Hebrews would thus again be enriched by their spoils. (Calmet) ---

Servant. Those who believe God, submit to the directions of his ambassadors. (St. Jerome in Philemon 5.) In this merited catastrophe of the Egyptians, which fixed the last seal to the mission of Moses, the fathers contemplate how God's servants are rescued by baptism, and by the merits of Jesus Christ, from Satan and from all sin. (1 Corinthians x. 1, 4; Origen, hom. 5.) (Haydock)

Gill: Exo 14:1 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... Out of the pillar of the cloud in which he went before them; either while they were at Etham, or when journeying from thence, and a little before they turned off to the right, as they were now directed:

saying; as follows:

Gill: Exo 14:2 - Speak unto the children of Israel, that they turn // and encamp before Pihahiroth // between Migdol and the sea // over against Baalzephon // before it shall ye encamp by the sea

Speak unto the children of Israel, that they turn,.... Not return to Egypt, or to the place, or towards the place from whence they came, but turn off, out of the road in which they were; for, as a late traveller says ^a,"there were two roads, through which the Israelites might have been conducted from Cairo (which he supposes may be Rameses) to Pihahiroth. One of them lies through the valleys, as they are now called, of Jendily, Rumaleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of these mountains (the mountains of Mocattee) running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, on the left, (see Exo 13:17) about the middle of this range we may turn short on our right hand into the valley of Baideah, through a remarkable breach or discontinuation, in which we afterwards continued to the very banks of the Red sea; this road then, through the valley of Baideah, which is some hours longer than the other open road, which leads directly from Cairo to Suez, was in all probability the very road which the Israelites took to Pihahiroth, on the banks of the Red sea.''And again he says ^b, this valley ends at the sea in a small bay, made by the eastern extremities of the mountains, and is called "Tiah beni Israel", i.e. the road of the Israelites, from a tradition of the Arabs, of their having passed through it; as it is also called Baideah from the new and unheard of miracle that was wrought near it, by dividing the Red sea, and destroying therein Pharaoh, his chariots and horsemen:

and encamp before Pihahiroth: which was sixteen miles from Etham ^c, and by some ^d thought to be the same with the city of Heroes (or Heroopolis), on the extreme part of the Arabic gulf, or the Phagroriopolis, placed by Strabo ^e near the same place: according to the above traveller ^f, Pihahiroth was the mouth, or the most advanced part of the valley of Baideah to the eastward toward the Red sea; with which Jarchi in some measure agrees, who says Pihahiroth is Pithom, now so called, because the Israelites became free: they (Hahiroth) are two rocks, and the valley between them is called (Pi) the mouth of the rocks: so Dr. Shaw observes ^g; the word may be deduced from חר, "a hole" or "gullet", and by a latitude common in those cases, be rendered a narrow "defile", road or passage, such as the valley of Baideah has been described: but as the Israelites were properly delivered at this place from their captivity and fear of the Egyptians, Exo 14:13 we may rather suppose that Hhiroth denotes the place where they were restored to their liberty; as Hhorar and Hhiroth are words of the like sort in the Chaldee: but another very learned man ^h says, that in the Egyptian language Pihahiroth signifies a place where grew great plenty of grass and herbs, and was contiguous to the Red sea, and was like that on the other shore of the sea, the Arabian, which Diodorus Siculus ⁱ speaks of as a pleasant green field:

between Migdol and the sea; which signifies a tower, and might be one: there was a city of this name in Egypt, and in those parts, but whether the same with this is not certain, Jer 44:1.

over against Baalzephon; which the Targums of Jonathan and Jerusalem take to be an "idol": and so does Jarchi, and say it was the only one left of the idols of Egypt; see Exo 12:12 and so some Christian as well as Jewish writers suppose it to be; and that it was as a watch, or guard, or amulet, to keep fugitives from going out of the land: but by Ezekiel the tragedian ^k it is called a city; and so by Josephus ^l, who says they came to Baalzephon the third day, a place situated by the Red sea; which is most likely, and it is highly probable that this and Migdol were two fortified places, which guarded the mouth of the valley, or the straits which led to the Red sea: Artapanus ^m the Heathen historian agrees with Josephus in saying it was the third day when they came to the Red sea:

before it shall ye encamp by the sea; and there wait till Pharaoh came up to them.

Gill: Exo 14:3 - For Pharaoh will say of the children of Israel // they are entangled in the land // the wilderness hath shut them in

For Pharaoh will say of the children of Israel,.... The Septuagint version adds, "to his people", his ministers and courtiers, when he hears where they are:

they are entangled in the land; have lost their way, and got into places they cannot easily get out of, and are perplexed in their minds, and do not know what way to take or course to steer:

the wilderness hath shut them in; or, "shut up the way to them" ⁿ; the wilderness between the mountains the above mentioned traveller speaks of ^o the mountains of Gewoubee; these would stop their flight or progress to the southward, as those of the Attackah would do the same towards the land of the Philistines; the Red sea likewise lay before them to the east, while Pharaoh (could) close up the valley behind them, with his chariots and his horsemen; and which, no doubt, appeared very advantageous and encouraging to him, as it must be very distressing to the Israelites.

Gill: Exo 14:4 - And I will harden Pharaoh's heart // that he shall follow after them // and I will be honoured upon Pharaoh, and upon all his host // that the Egyptians may know that I am the Lord // and they did so

And I will harden Pharaoh's heart,.... Once more, as he had often done:

that he shall follow after them: to Pihahiroth, and even into the sea after them:

and I will be honoured upon Pharaoh, and upon all his host; in his wisdom, faithfulness, power, and justice, by the destruction of them:

that the Egyptians may know that I am the Lord; the only Jehovah, the Lord God omnipotent; even those that feel the weight of his hand while troubling their host, and bringing the waters upon them; especially those that shall remain in the land, and will not be involved in the catastrophe:

and they did so: the Israelites turned to the right to Pihahiroth, instead of going by Bishbesh and Tinah (Bubastis and Pelusium), and so along the sea coast towards Gaza and Ascalon, and encamped there between Migdol and the sea over against Baalzephon, as they were ordered and directed.

Gill: Exo 14:5 - And it was told the king of Egypt // that the people fled // and the heart of Pharaoh and of his servants were turned against the people // and they said, why have we done this, that we have let Israel go from serving us

And it was told the king of Egypt,.... By some of the Egyptians, or mixed multitude that went out with Israel, but returned upon their encampment at the Red sea, or by some spies Pharaoh sent with them to observe their motions: the Targums of Jonathan and Jarchi make use of a word which Buxtorf translates military officers: and the latter says, they went out with them the three days' journey, but the Israelites not returning to Egypt (as expected), they tell Pharaoh of it the fourth day; and on the fifth and sixth he pursued them, and in the night of the seventh went into the sea after them, and on the morning they (the Israelites) sung the song, which was the seventh of the passover: these reported to Pharaoh:

that the people fled; that under a pretence of going three days' journey into the wilderness, to serve and sacrifice to the Lord, they were about to make their escape out of the land:

and the heart of Pharaoh and of his servants were turned against the people; who had so much favour in their sight, not only to give them leave to go, and to hasten their departure, but to lend and give them things of great value; but now their hearts were filled with hatred of them, and with malice and revenge:

and they said, why have we done this, that we have let Israel go from serving us? not Pharaoh only, but his servants said so, even those who had entreated him to let them go, Exo 10:7 yet now repent of it, and cannot think what reason they had to do it, when at that time they saw reason, and gave a very sufficient one, namely, the destruction of Egypt; but now the judgments and plagues of God being no more upon them, they recollect the great service of the Israelites to them and the benefits and advantages they had reaped by it, and the loss they had sustained by parting with them, and therefore reflect upon themselves for such a piece of conduct.

Gill: Exo 14:6 - And he made ready his chariot // and took his people with him

And he made ready his chariot,.... Which he usually rode in when he went forth to war; for this seems to be a military chariot, and not for show or grandeur; and this was got ready not by himself, as Jarchi, but rather by his orders, as Aben Ezra:

and took his people with him; the Greek version reads, "all his people"; not all his subjects, but his soldiers; at least a great number, and especially his cavalry.

Gill: Exo 14:7 - And he took six hundred chosen chariots // and all the chariots of Egypt // and captains over everyone of them

And he took six hundred chosen chariots,.... The chief and best he had, war chariots, chariots of iron; perhaps such as had iron scythes to them, to cut down men as they drove along; these were taken partly for quickness of dispatch, that they might be able the sooner to overtake the Israelites, who had got several days' marches before them; and partly for their strength and the annoyance of their enemies with them:

and all the chariots of Egypt: as many as could in so short a time be got together: for the words are not to be taken in the utmost latitude, but to signify a great number, and all that could be conveniently come at: the Greek version is, "all the horse", the cavalry, which better distinguishes them from the former:

and captains over everyone of them: over everyone of the chariots, so that they must each of them have many in them, to have captains over them: and perhaps the infantry, or foot soldiers, for, quickness of expedition, were put into them; for, besides these, there were horsemen: Josephus ^p makes the whole number of his army to be 50,000 horse, and 200,000 foot, and the same number is given by a Jewish chronologer ^q: but Patricides, an Arabic writer, says ^r it consisted of 600,000, and Ezekiel ^s, the tragic poet, has made it amount to a million of horse and foot: should it be asked where horses could be had to draw the chariots, and horses for the horsemen after mentioned, when all were destroyed by the hail, Exo 9:25 it may be replied, that only those in the field were killed, not such as were in stables, where chariot horses and horses for war may be supposed to be: besides, as the Targum of Jonathan intimates, these might belong to these servants of Pharaoh who feared the word of the Lord, and took their cattle home, Exo 9:20.

Gill: Exo 14:8 - And the Lord hardened the heart of Pharaoh king of Egypt // and he pursued after the children of Israel // and the children of Israel went out with an high hand

And the Lord hardened the heart of Pharaoh king of Egypt,.... As he said he would, Exo 14:4,

and he pursued after the children of Israel; took their rout in pursuit of them:

and the children of Israel went out with an high hand: not once dreaming they should be pursued by Pharaoh as an enemy, when they went out with his full consent, and with such pressing solicitations to be gone, and with so much favour shown them by the Egyptians; wherefore they set out, and went on with great boldness, courage, and intrepidity; "with an uncovered head", as the Targum of Onkelos, without any fear, and with great alacrity and cheerfulness; they carried both their heads and their hands high, were fearless and thoughtless of any danger when this mighty preparation was making against them.

Gill: Exo 14:9 - But the Egyptians pursued after them // all the horses and chariots of Pharaoh, and his horsemen, and his army // and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon

But the Egyptians pursued after them,.... When they thought nothing of it, and had no fears about it:

all the horses and chariots of Pharaoh, and his horsemen, and his army; by the latter Aben Ezra understands the foot, as distinguished from the cavalry, the horses and horsemen; and perhaps these, as before observed, might be carried in the chariots for quicker dispatch:

and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon; where they had pitched their camp by divine appointment, Exo 14:2.

Gill: Exo 14:10 - And when Pharaoh drew nigh // the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them // and they were sore afraid // and the children of Israel cried out unto the Lord

And when Pharaoh drew nigh,.... Or "caused to draw nigh" ^t; that is, his army, brought it very near to the camp of the Israelites:

the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; in great numbers, with full speed, threatening them with utter destruction:

and they were sore afraid; being an unarmed people, though numerous, and so unable to defend themselves against armed and disciplined troops; and besides, through their long time of slavery their spirits were broken, and were a mean, abject, dispirited people; and especially were so on the sight of the Egyptians, whom they had so many years looked upon and served as their lords and masters:

and the children of Israel cried out unto the Lord: had they prayed unto him in this their distress for help and assistance, protection and preservation, with an holy and humble confidence in him for it, they had acted a right and laudable part; but their crying out to him seems to be only an outcry of the troubles they were in, and rather the effect of despair than of faith and hope; and was by way of complaint and lamentation of their miserable condition and circumstances, as appears by what follows, which shows what temper of mind they were in.

Gill: Exo 14:11 - And they said unto Moses // because there were no graves in Egypt // hast thou taken us away to die in the wilderness // wherefore hast thou dealt thus with us, to carry us forth out of Egypt

And they said unto Moses,.... The Targum of Jonathan is,"the ungodly of that generation said unto Moses;''but it seems rather to be understood of the body of the people in general, and is not to be limited to some particular persons of the worse characters among them:

because there were no graves in Egypt; as if there had been none, when there were so many; the Egyptians being more solicitous about their graves than their houses, as Diodorus Siculus reports ^u; thus upbraiding Moses in a sarcastic way for what he had done:

hast thou taken us away to die in the wilderness? that so there might be room and graves enough to bury them in, for nothing but death was before their eyes:

wherefore hast thou dealt thus with us, to carry us forth out of Egypt? which was very ungrateful and disingenuous.

Gill: Exo 14:12 - Is not this the word that we did tell thee in Egypt // saying, let us alone, that we may serve the Egyptians // for it had been better for us to serve the Egyptians, than that we should die in the wilderness

Is not this the word that we did tell thee in Egypt,.... The thing they suggested to him, and talked with him about while they were in the land of Egypt, before they came out of it, particularly after their service and bondage were made more severe and cruel upon Moses and Aaron's demanding their dismission, see Exo 5:21,

saying, let us alone, that we may serve the Egyptians? peaceably and quietly, as we have been used to do, since there is no likelihood of being freed, and since we are more evilly treated than before:

for it had been better for us to serve the Egyptians, than that we should die in the wilderness: of such mean spirits were they, and had so poor a notion of, and taste for liberty, and so ungrateful were they to their deliverer.

Gill: Exo 14:13 - And Moses said unto the people // fear ye not // stand still // and see the salvation of the Lord which he will shew to you today // for the Egyptians whom ye have seen today, ye shall see them again no more for ever

And Moses said unto the people,.... Not in wrath and anger, but very coolly and sedately, agreeably to his character of the meekest man on earth; though what they had said to him was very insulting and provoking:

fear ye not; Pharaoh and his numerous host, do not be dismayed at them or possess yourselves with a dread of them, and of destruction by them:

stand still; do not stir from the place where you are, do not offer to run away, or to make your escape by flight (and which indeed seemed impossible), keep your place and station, and put yourselves in such a situation as to wait and observe the issue of things:

and see the salvation of the Lord which he will shew to you today; which is expressive of great faith in Moses in the midst of this extremity, who firmly believed that God would save them from this numerous and enraged army, and that very quickly, even that day; at least within twenty four hours, within the compass of a day; for it was the night following that salvation was wrought for them, and their eyes beheld it: and it may be called the salvation of the Lord, for it was his own hand that only effected it, the Israelites not contributing anything in the least unto it, and was typical of the great salvation which Christ with his own arm, and without the help of his people, has wrought out for them:

for the Egyptians whom ye have seen today, ye shall see them again no more for ever; that is, in such a posture or manner, no more armed, nor alive, and the objects of their fear and dread; for otherwise they did see them again, but then they were on the sea shore dead; for it should be rendered, not "whom", but "how", or "in what manner" ^w.

Gill: Exo 14:14 - The Lord shall fight for you // and ye shall hold your peace

The Lord shall fight for you,.... By commanding the wind of the heavens, and the waves of the sea, and employing them against their enemies, and on their behalf; they being unarmed, and so not in a condition to fight for themselves, as well as they had no heart or spirit for it:

and ye shall hold your peace; be still, and quiet, and easy in your minds, and forbear saying or doing anything; "be silent"; and neither express the fear and distress of their minds, by any mournful sounds, nor their joy of faith by shouts and huzzas; as they could not draw a sword, they were not so much as to blow a trumpet, and break a pitcher, and cry the sword of the Lord, and of Israel as they after did on another occasion, at least their posterity.

Gill: Exo 14:15 - And the Lord said unto Moses, wherefore criest thou unto me // speak unto the children of Israel, that they go forward

And the Lord said unto Moses, wherefore criest thou unto me?.... The Targum of Jonathan is,"why standest thou and prayest before me?''and no doubt this crying is to be understood of prayer, of mental prayer, of secret ejaculations put up by Moses to the Lord without a voice, for no mention is made of any: this shows, that though Moses most firmly believed that God would work salvation for them, yet he did not neglect the use of means, prayer to God for it; nor was the Lord displeased with him on that account, only he had other work for him to do, and he had no need to pray any longer, God had heard him, and would save him and his people:

speak unto the children of Israel, that they go forward; a little further, as Aben Ezra observes, until they were come to the sea shore, near to which they now were; and thither they were to move in an orderly composed manner, as unconcerned and fearless of their enemies.

Gill: Exo 14:16 - But lift thou up thy rod, and stretch out thine hand over the sea, and divide it // and the children of Israel shall go on dry ground through the midst of the sea

But lift thou up thy rod, and stretch out thine hand over the sea, and divide it,.... Even the same rod with which so many wonders had been done in Egypt; and Artapanus, the Heathen, says ^x, that Moses being bid by a divine voice to smite the sea with his rod, he hearkened to it, and touched the water with it, and so it divided, as it is said it did, Exo 14:21.

and the children of Israel shall go on dry ground through the midst of the sea; and so they did, Exo 14:22.

Gill: Exo 14:17 - And I, behold, I will harden the hearts of the Egyptians // and they shall follow them // and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen

And I, behold, I will harden the hearts of the Egyptians,.... That they shall have no sense of danger, and be fearless of it, incautious and thoughtless, hurried on with wrath and fury, malice and revenge:

and they shall follow them; the Israelites into the sea, supposing it to be as safe for the one as the other:

and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen: by the utter destruction of them, in just retaliation for the many innocent infants that had been drowned by them in the river Nile.

Gill: Exo 14:18 - And the Egyptians shall know that I am the Lord // when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen

And the Egyptians shall know that I am the Lord,.... Acknowledge him to be Jehovah, the self-existent, eternal, and immutable Being, the one only living and true God, who is wise and powerful, faithful, just, and true; that is, those Egyptians that were left behind in Egypt, hearing what was done at the Red sea; for as for those that came with Pharaoh, they all perished to a man:

when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen; by casting them into the sea, and drowning them there, thereby showing himself to be mightier than he.

Gill: Exo 14:19 - And the Angel of God which went before the camp of Israel // removed, and went behind them // and the pillar of the cloud went from before their face, and stood behind them

And the Angel of God which went before the camp of Israel,.... The Jews say ^y this was Michael, the great prince, who became a wall of fire between Israel and the Egyptians; and if they understood by him the uncreated angel, the eternal Word, the Son of God, who is always in Scripture meant by Michael, they are right: for certainly this Angel of the Lord is the same with Jehovah, who is said to go before them in a pillar of cloud and fire, Exo 13:21,

removed, and went behind them; but because removing from place to place, and going forwards or backwards, cannot be properly said of a divine Person, who is omnipresent, and fills every place and space; this is to be understood of the emblem of him, the pillar of cloud, as the next clause explains it:

and the pillar of the cloud went from before their face, and stood behind them; the Targum of Jonathan adds,"because of the Egyptians, who cast arrows and stones, and the cloud received them;''and so Jarchi; whereby the Israelites were protected and preserved from receiving any hurt by them: so Christ is the protection of his people from all their enemies, sin, Satan, and the world, that sin cannot damn them, nor Satan destroy them, nor the world overcome them; for his salvation is as walls and bulwarks to them, and he is indeed a wall of fire about them.

Gill: Exo 14:20 - And it came between the camp of the Egyptians and the camp of Israel // and it was a cloud and darkness to them // but it gave light by night to these // so that one came not near the other all the night

And it came between the camp of the Egyptians and the camp of Israel,.... That is, the pillar of cloud, and the Angel of God, or Jehovah, in it, whereby the camp of Israel was secured from being annoyed by the camp of the Egyptians; and was an emblem of the gracious interposition of Christ between his spiritual Israel, whom he has redeemed by his blood, and their spiritual enemies, the Egyptians, the men of the world that hate them, from whose rage and malice Christ is their protection and safeguard:

and it was a cloud and darkness to them; to the Egyptians; it cast a shade upon them, and made the darkness of the night still greater to them, so that they could not see their way, and knew not where they were:

but it gave light by night to these; to the Israelites, so that they could see their way, and walk on in the midst of the sea, as on dry land; and such a light and guide they needed; for it was now the twenty first day of the month, seven days after the full of the moon, when the passover began, and therefore could have no benefit from the moon. The Targums of Jonathan and Jerusalem say, that half the cloud was light, and half darkness; and it seems plain from the account, that that side of it which was towards the Egyptians was dark, and that which was towards the Israelites was light, and so an hinderance to the one and a benefit to the other: thus Christ is set for the rising of some, and the fall of others; and his Gospel is to some the savour of death unto death, and to others the savour of life unto life; to the one it is a hidden Gospel, and lies in darkness and obscurity, and to others a great and glorious light:

so that one came not near the other all the night; an emblem of that division and separation which the grace of God, the blood of Christ, and the light of the Gospel, make between the true Israel of God, and the men of the world; and which will continue throughout time, and to all eternity, so that they will never come near to each other; see Luk 16:26.

Gill: Exo 14:21 - And Moses stretched out his hand over the sea // and the Lord caused the sea to go back by a strong east wind all that night // and made the sea dry land // and the waters were divided

And Moses stretched out his hand over the sea,.... With his rod in it, as he was directed to, Exo 14:16. What the poet says ^z of Bacchus is more true of Moses, whose rod had been lift up upon the rivers Egypt, and now upon the Red sea:

and the Lord caused the sea to go back by a strong east wind all that night; and the direction of the Red sea being nearly, if not altogether, north and south, it was in a proper situation to be wrought upon and divided by an easterly wind; though the Septuagint version renders it a strong south wind. No wind of itself, without the exertion and continuance of almighty power, in a miraculous way, could have so thrown the waves of the sea on heaps, and retained them so long, that such a vast number of people should pass through it as on dry land; though this was an instrument Jehovah made use of, and that both to divide the waters of the sea, and to dry and harden the bottom of it, and make it fit for travelling, as follows:

and made the sea dry land; or made the bottom of it dry, so that it could be trod and walked upon with ease, without sinking in, sticking fast, or slipping about, which was very extraordinary:

and the waters were divided; or "after the waters were divided" ^a; for they were first divided before the sea could be made dry. The Targum of Jonathan says, the waters were divided into twelve parts, answerable to the twelve tribes of Israel, and the same is observed by other Jewish writers ^b, grounded upon a passage in Psa 136:13 and suppose that each tribe took its particular path.

Gill: Exo 14:22 - And the children of Israel went into the midst of the sea upon the dry ground // and the waters were a wall to them on their right hand and on their left

And the children of Israel went into the midst of the sea upon the dry ground,.... Some Jewish writers say ^c, that the tribe of Judah went in first, and then the other tribes followed; but it is most likely, what Josephus says ^d, that Moses first entered in, and then the Israelites, encouraged by his example, went in after him; and a very adventurous action it was, and nothing but strong faith in the almighty power and promise of God could have engaged them in it, to which the apostle ascribes it, Heb 11:29. It is the opinion of Aben Ezra, and some other Jewish writers, that the Israelites did not pass through the Red sea to the opposite shore, only went some way into it, and took a compass in a semicircle, and came out on the same shore again, and which has been espoused by some Christian writers; and chiefly because they were in the wilderness of Etham before, and from whence they went into it, and when they came out of it, it was still the wilderness of Etham they came into, and went three days' journey into it seeking water; see Exo 13:20. Though it is possible the wilderness on the opposite shore might bear the same name, because of its likeness to it; and if it was the same wilderness that went round the Arabic gulf, or Red sea, and reached on to the other side of it, and so the wilderness of Etham lay on both sides, the difficulty is removed; for it seems most agreeable to the expressions of Scripture, that the Israelites passed through it from shore to shore. Others, in order to lessen the miracle, would have it that Moses, well knowing the country, and observing the tide, took the advantage of low water, and led the Israelites through it; and this story is told by the Egyptian priests of Memphis, as Artapanus ^e relates; but were the Egyptians less knowing of their country, and of the tide of the Red sea? and could Moses be sure of the exact time when they would come up to him, and the tide would serve him? Besides, the Egyptian priests at Heliopolis own the miracle, and relate it much as Moses has done; which must proceed from a conviction of the truth of it. And the above historian reports that the king (of Egypt) with a great army, and consecrated animals, pursued the Jews because of the substance they had borrowed of the Egyptians, which they took with them; but Moses being bid by a divine voice (or the voice of God, of Jehovah) to smite the sea with a rod, and hearkening to it, he touched the water with the rod, and so it divided, and his forces passed through a dry path, and the Egyptians attempting the same and pursuing, fire or lightning flashed out against them; and the sea shutting up the path again, partly by fire, and partly by the flow of the water, they all perished: and that this affair was miraculous, and could not be owing to any advantage taken from the tide, the following things have been observed; it is owned that the Red sea ebbs and flows like other seas that have a communication with the ocean, that is, the waters rise towards the shore during six hours, and having continued about a quarter of an hour at high water, ebb down again during another six hours; and it is observed by those who have examined it, that the greatest distance it falls from the place of high water is about three hundred yards; and that during the time of low water, one may safely travel it, as some have actually done; so that those three hundred paces, which the sea leaves uncovered during the time of low water, can continue so but for the space of half an hour at most; for during the first six hours, the sea retires only by degrees, and in less than half an hour it begins again to flow towards the shore. The most therefore that can be allowed, both of time and space of passable ground, in a moderate computation, is about two hundred paces, during six hours, or one hundred and fifty paces, during eight hours. Now it is further observed, that it is plain that a multitude consisting of upwards of two millions and a half of men, women, children, and slaves, encumbered besides with great quantities of cattle, household stuff, and the spoils of the Egyptians, could never perform such a march within so short a time; we may say within even double that space, though we should allow them also double the breadth of ground to do it on. This argument, it is added, will hold good against those who suppose they only coasted along some part of the sea, and those who maintain that they crossed the small arm or point of it which is toward the further end, near the isthmus of Suez; seeing that six or eight hours could not have sufficed for the passage of so immense a multitude, allow them what breadth of room you will; much less for Pharaoh to have entered it with his whole host ^f: and for the confirmation of the Mosaic account of this affair, and as miraculous, may be observed the testimony of Diodorus Siculus, who reports ^g that it is a tradition among the Ichthyophagi, who inhabit near the Red sea, or Arabic gulf, which they have received from the report of their ancestors, and is still preserved with them, that upon a great recess of the sea, every place of the gulf became dry, the sea falling to the opposite parts, the bottom appeared green, and returning back with a mighty force, was restored to its place again; which can have reference to nothing else but to this transaction in the time of Moses. And Strabo ^h relates a very wonderful thing, and such as rarely happens, that on the shore between Tyre and Ptolemais, when they of Ptolemais had a battle with the Emperor Sarpedon at that place, and there being put to flight, a flow of the sea like an inundation covered those that fled, and some were carried into the sea and perished, and others were left dead in hollow places; after a reflux followed, and discovered and showed the bodies of those that lay among the dead fishes. Now learned men have observed ⁱ, that what is here said of the sea of Tyre is to be understood of the Red sea, and that Sarpedon is not a proper name, but the same with שר פדון, "Sarphadon", the prince of deliverance, or of the delivered, as Moses was:

and the waters were a wall to them on their right hand and on their left; some of the Jewish Rabbins from Exo 15:8 have supposed that the waters were frozen as they were drove back by the east wind, and so stood up firm while the Israelites passed through, and then another wind thawed them, which brought them upon the Egyptians; but no doubt this was done by the wonderful interposition of divine power, and perhaps the ministry of angels was made use of, to detain and continue them in this position, until the end was answered. Adrichomius says ^k, the breadth of the sea was six miles at the passage of the Israelites; but a late traveller ^l tells us, that the channel between Sdur (or Shur, on the opposite side) and Gibbel Gewoubee, and Attackah (which he supposes was the place of their passage), was nine or ten miles over. Thevenot says ^m, that during the space of five days he kept along the coast of the Red sea, in going to Mount Sinai, he could not observe it to be anywhere above eight or nine miles over. A later traveller ⁿ tells us, that from the fountains of Moses may be plainly seen a wonderful aperture (Pihahiroth; see Exo 14:2) in the mountains on the other side of the Red sea, through and from which the children of Israel entered into it, when Pharaoh and his host were drowned; which aperture is situated west-southwest from these fountains of Moses, and the breadth of the sea hereabouts, where the children of Israel passed it, is about four or five hours' journey. The Arabic geographer ^o calls the place Jethren, where Pharaoh and his host were drowned; and represents it as a dangerous place to sail in, and where many ships are lost, and that this rough place is about the space of six miles. A countryman ^p of ours, who had been in these parts, guesses that the breadth of the place (called by the Mahometans, Kilt el Pharown, the well or pit of Pharaoh) where the Israelites are said to pass through is about six or seven leagues; the difference between these writers may be accounted for by the different places where they suppose this passage was.

Gill: Exo 14:23 - And the Egyptians pursued // and went in after them into the midst of the sea // even all Pharaoh's horses, his chariots, and his horsemen

And the Egyptians pursued,.... The Israelites going forwards towards the sea as they were ordered, and going into it:

and went in after them into the midst of the sea; which if fearful of, they might conclude it was as safe for them to go in as for the Israelites; but perhaps through the darkness of the night, and the eagerness of their pursuit, they might not perceive where they were, nor the danger they were exposed unto:

even all Pharaoh's horses, his chariots, and his horsemen: which is observed to show, that as all that did go in perished, not one was saved, as after related, so all he brought with him, the whole of his army, went in, so that all that went out of Egypt were destroyed.

Gill: Exo 14:24 - And it came to pass, that in the morning watch // the Lord looked unto the host of the Egyptians, through the pillar of fire and of the cloud // and troubled the host of the Egyptians

And it came to pass, that in the morning watch,.... The Romans divided the night into four watches, so the Hebrews; though some say into three only. The first began at six o'clock, and lasted till nine, the second was from thence to twelve, the third from thence to three in the morning, and the last from three to six, which is here called the morning watch; so that this was some time between three and six o'clock in the morning:

the Lord looked unto the host of the Egyptians, through the pillar of fire and of the cloud; the Angel of the Lord, and who was Jehovah himself, who was in it, he looked to the army of the Egyptians; not to know whereabout they were, he being the omniscient God; nor in a friendly manner, but as an enemy, with indignation and wrath. The Targum of Jonathan is,"he looked through the pillar of fire, to cast upon them coals of fire, and through the pillar of cloud, to cast upon them hailstones.''The Jerusalem Targum is,"pitch, fire, and hailstones;''and Josephus ^q speaks of storms and tempests, of thunder and lightning, and of thunderbolts out of the clouds; and Artapanus ^r of fire or lightning flashing out against them, by which many perished. Perhaps the psalmist may have reference to this in Psa 106:10.

and troubled the host of the Egyptians; the thunder and lightning no doubt frightened the horses, so that they broke their ranks, and horsemen and chariots might run foul on one another, and the hailstones scatter and destroy many; however, the whole must be terrible and distressing to them, especially it being in the night season.

Gill: Exo 14:25 - And took off their chariot wheels // that they drave them heavily // so that the Egyptians said, let us flee from the face of Israel // for the Lord fighteth for them against the Egyptians

And took off their chariot wheels,.... The Targum of Jonathan renders it "cut" or "sawed them off"; perhaps they might be broken off by the hailstones. Milton ^s seems to have a notion of Pharaoh's chariot wheels being broken, when he says, "and craze" (i.e. break) "their chariot wheels"; or, as Jarchi suggests, he burnt them, through the force of the fire or lightning:

that they drave them heavily; the wheels being off, the chariots must be dragged along by the horses by mere force, which must be heavy work; or, "and made them to go, or led them heavily", or "with heaviness" ^t; and so to be ascribed to the Lord, who looked at the Egyptians, took off the wheels of their chariots, and stopped them in the fury of their career, that they could not pursue with the swiftness they had:

so that the Egyptians said, let us flee from the face of Israel; for by this battery and flashes of fire on them, they concluded that Israel, who they thought were fleeing before them, had turned and were facing them, and the Lord at the head of them; and therefore it was high time for them to flee, as follows:

for the Lord fighteth for them against the Egyptians; for they rightly took the thunder and lightning, the fire and hailstones, to be the artillery of heaven turned against them, and in favour of the Israelites. Jarchi interprets it, the Lord fights for them in Egypt, even in Egypt itself; but so he had done many a time before, of which they were not insensible.

Gill: Exo 14:26 - And the Lord said unto Moses // Stretch out thine hand over the sea // that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen

And the Lord said unto Moses,.... Out of the pillar of fire and of the cloud, when the Egyptians were in all the confusion before described, and about to make the best of their way back again:

Stretch out thine hand over the sea; with his rod in it, by which all the wonders were wrought, and particularly by which the sea had been divided, and now it must be used to a different purpose:

that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen; the waters which stood upright as a wall, on the right and left, might be no longer kept in such a position, but fall down upon the Egyptians, their chariots and horsemen, being higher than they.

Gill: Exo 14:27 - And Moses stretched forth his hand over the sea // and the sea returned to his strength when the morning appeared // at the appearance of the morning in its strength // and the Egyptians fled against it // and the Lord overthrew the Egyptians in the midst of the sea

And Moses stretched forth his hand over the sea,.... Or towards it, as he was ordered, the rod being in his hand, as before observed:

and the sea returned to his strength when the morning appeared; being no longer detained by a superior power, contrary to the nature of it, to stand still as an heap, and firm as a wall, its waves came down and rolled with their usual force and strength, or it returned to its usual course:

at the appearance of the morning in its strength; when the morning looked forth in its first light and brightness, when it was broad day:

and the Egyptians fled against it; against the waves that came rolling down upon them: or "at meeting it" ^u, for as they turned their backs on the Israelites and fled, the waters of the sea met them, as well as fell on each side of them, or rather over them, and followed after them, and closed and shut them up on all sides; so that it was in vain for them to flee, for let them go which way they would, the sea was against them:

and the Lord overthrew the Egyptians in the midst of the sea; or shook them "off" or "out" ^w; out of their chariots, blew them out with the wind; for as there was a wind made use of to divide the waters of the sea, and make the bottom of it dry, there was another to cause the waters to return to their former place; see Exo 15:10 or the waves of the sea dashed them out of their chariots, or through the force of them they were overturned in it.

Gill: Exo 14:28 - And the waters returned // and covered the chariots and the horsemen // and all the host of Pharaoh that came into the sea after them // there remained not so much as one of them

And the waters returned,.... To their place, and so in the above tradition related by Diodorus Siculus, it is said that the sea returning with a mighty force was restored to its place again; See Gill on Exo 14:22.

and covered the chariots and the horsemen; the wall they made being much higher than a man on horseback, when they fell down, covered even those who had the advantage of horses and chariots; and much more must the infantry be covered by them, who may be meant in the next clause:

and all the host of Pharaoh that came into the sea after them; the foot, that went into the sea after the chariots and horsemen, or the whole army, including the cavalry and infantry, which went into the sea after the children of Israel. Who this Pharaoh was is not agreed; according to Berosus ^x his name was Cenchres, or Chenchres, whom Acherres succeeded; according to Bishop Usher ^y it was Amenophis; but our English poet ^z calls him Busiris; though Strabo ^a says there was no king or governor of that name. Diodorus Siculus ^b indeed speaks of two so called; yet he elsewhere ^c says, not that there was any king of the name, only the sepulchre of Osiris was so called:

there remained not so much as one of them; wherefore it must be a falsehood which is related by some, that Pharaoh himself was preserved, and afterwards reigned in Nineveh ^d, since not one was saved; see Psa 106:11 and so Artapanus ^e the Heathen says, they all perished, and among these are said ^f to be Jannes and Jambres, the magicians of Egypt mentioned in 2Ti 3:8 but this is contradicted by those ^g who ascribe the making of the golden calf to them.

Gill: Exo 14:29 - But the children of Israel walked upon dry land in the midst of the sea // and the waters were a wall to them on their right hand and on their left

But the children of Israel walked upon dry land in the midst of the sea,.... The bottom of it becoming so through the strong east wind, which blew all night until they came to the opposite shore, where they landed on "terra firma"; and so Noldius renders the phrase "through the sea"; that is, from shore to shore:

and the waters were a wall to them on their right hand and on their left; See Gill on Exo 14:22.

Gill: Exo 14:30 - Thus the Lord saved Israel that day out of the hand of the Egyptians // and Israel saw the Egyptians dead on the sea shore

Thus the Lord saved Israel that day out of the hand of the Egyptians,.... For though it was now six or seven days since they had leave to go out of Egypt, and actually did depart, yet they could not be said properly to be saved, or to be in safety, till this day, when all the Egyptians their enemies were destroyed, that pursued after them; and this was the twenty first day of the month, and the seventh and last day of the passover, and was an holy convocation to the Lord; See Gill on Exo 12:16.

and Israel saw the Egyptians dead on the sea shore; all along, as a late traveller ^h observes, as we may presume, from Sdur (or Shur) to Corondel, and at Corondel especially, from the assistance and termination of the current there. The word for "dead" ⁱ is in the singular number, and joined with a plural may denote that they saw everyone of the Egyptians dead, since they were all destroyed, and not one remained of them, as in Exo 14:28. Aben Ezra thinks the sense of the words is, not that the Egyptians were seen dead upon the sea shore, but that the Israelites standing upon the sea shore saw the dead bodies of the Egyptians, that is, floating on the waters of the sea; but rather the meaning is, that their dead bodies were by the force of the waters cast upon the shore, and there beheld and plundered by the Israelites. Josephus ^k observes, that the day following (that night the Egyptians were drowned) the arms of the Egyptians being cast on the shore where the Hebrews encamped, through the force of the sea and wind, Moses gathered them up and armed the Hebrews with them; and this will account for it how they came to have arms, since it is highly probable they came out of Egypt unarmed; and how they could fight battles as they did in the wilderness, and when they came into the land of Canaan.

Gill: Exo 14:31 - And Israel saw the great work // which the Lord did upon the Egyptians // and the people feared the Lord // and believed the Lord and his servant Moses

And Israel saw the great work,.... Or "hand" ^l; the hand of the Lord, the mighty power of God, and took notice of it, and seriously considered the greatness of it:

which the Lord did upon the Egyptians; which mighty hand he laid upon them, and which great power he exercised on them, and which great work, the effect thereof, he wrought in destroying them in such a manner, by causing the waters, which divided for them and their safety, to return upon the Egyptians to their utter destruction:

and the people feared the Lord; had an awe of his power and greatness upon their minds, and a sense of his goodness to them upon their hearts, which influenced their fear of him, and caused them to fear him with a filial and godly fear:

and believed the Lord and his servant Moses; they believed the Lord to be the only Jehovah, the supreme Being, the one only living and true God, faithful to his word, able to do all things, and wise to do them in the fittest season, for his own glory and his people's good; and they believed his promises, and the fulfilment of them; and that as he had now saved them out of the hands of the Egyptians, he would bring them to the land of Canaan, which he had promised their fathers to give unto them; and they believed Moses was sent of God to be their deliverer out of Egypt, and to be their leader to the promised land; see Psa 106:12 and who were now by the apostle said to be baptized unto Moses in the cloud and in the sea, 1Co 10:1 and of their passage through the Red sea under the direction of Moses being an emblem of baptism; see Gill on 1Co 10:1.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 14:1

¹ sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.

NET Notes: Exo 14:2

¹ tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.

² sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).

NET Notes: Exo 14:3

¹ tn Heb “and Pharaoh will say.”

² sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape – and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).

³ tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”

NET Notes: Exo 14:4

¹ tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.

² tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.

³ tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.

⁴ tn Heb “and they did so.”

NET Notes: Exo 14:5

¹ tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.

² tn The verb must be given a past perfect translation because the fleeing occurred before the telling.

³ tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.

⁴ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

⁵ tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).

NET Notes: Exo 14:6

¹ tn Heb “bound.”

² tn Heb “his people.”

NET Notes: Exo 14:7

¹ tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.

² tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”

³ tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4,” VT 20 [1970]: 85).

NET Notes: Exo 14:8

¹ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

NET Notes: Exo 14:10

¹ tn The disjunctive vav introduces a circumstantial clause here.

² tn Heb “drew near.”

³ tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking – they looked up and fixed their sights on the distance.

⁴ tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.

⁵ tn The verb “feared” is intensified by the adverb מְאֹד (mÿ’od): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

⁶ sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.

NET Notes: Exo 14:11

¹ sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves – it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).

² tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).

³ tn The Hebrew term לְהוֹצִּיאָנוּ (lÿhotsi’anu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.

NET Notes: Exo 14:12

¹ tn Heb “Is not this the word that we spoke to you.”

² sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.

³ tn Heb “better for us to serve.”

⁴ tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.

NET Notes: Exo 14:13

¹ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

² tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

⁴ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

⁵ tn Heb “do,” i.e., perform or accomplish.

⁶ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).

NET Notes: Exo 14:14

¹ tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

² tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

NET Notes: Exo 14:15

¹ tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.

NET Notes: Exo 14:16

¹ tn The conjunction plus pronoun (“and you”) is emphatic – “and as for you” – before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”

² tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity – “that they may go.”

NET Notes: Exo 14:17

¹ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

² tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

³ tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

⁴ tn Or “I will get glory over.”

NET Notes: Exo 14:18

¹ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

² tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

NET Notes: Exo 14:19

¹ sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.

NET Notes: Exo 14:20

¹ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

² tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

³ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

NET Notes: Exo 14:21

¹ tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”

NET Notes: Exo 14:22

¹ tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.

sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea – a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.

NET Notes: Exo 14:24

¹ tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.

² tn This particular verb, שָׁקַף (shaqaf) is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.

³ tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.

⁴ tn Heb “camp.”

⁵ tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).

NET Notes: Exo 14:25

¹ tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (’asar, “to bind”). The sense here might be “clogged – presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).

² tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vaynahagehu bikhvedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.

³ tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of immanent danger and is a different word than the one used in 14:5.

⁴ tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.

NET Notes: Exo 14:26

¹ tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.

NET Notes: Exo 14:27

¹ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

² tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

³ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

⁴ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

NET Notes: Exo 14:28

¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

² tn Heb “not was left among them as much as one.”

NET Notes: Exo 14:30

¹ tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.

² tn Heb “the hand,” with “hand” being a metonymy for power.

³ tn The participle “dead” is singular, agreeing in form with “Egypt.”

NET Notes: Exo 14:31

¹ tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.

² tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

³ tn Heb “did, made.”

⁴ tn Heb “and the people feared.”

⁵ tn The verb is the Hiphil preterite of אָמַן (’aman).

sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.

⁶ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT – the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles – if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

Geneva Bible: Exo 14:2

Speak unto the children of Israel, that they ^{( a )} turn and encamp before ^{( b )} Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

^{( a )} From toward the country of the Philistines.

^{( b )} So the Sea was before them, mountains on either side, and the enemies at their back: yet they obeyed God, and were delivered.

Geneva Bible: Exo 14:4

And I will harden Pharaoh's heart, that he shall follow after them; and I will ^{( c )} be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I [am] the LORD. And they did so.

^{( c )} By punishing his obstinate rebellion.

Geneva Bible: Exo 14:7

And he took six hundred chosen chariots, and ^{( d )} all the chariots of Egypt, and captains over every one of them.

^{( d )} Josephus writes that besides those chariots, there were 50,000 horsemen, and 80,000 footmen.

Geneva Bible: Exo 14:8

And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an ^{( e )} high hand.

^{( e )} With great joy and boldness.

Geneva Bible: Exo 14:10

And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore ^{( f )} afraid: and the children of Israel cried out unto the LORD.

^{( f )} They who earlier had rejoiced in their deliverance, being now in danger, are afraid.

Geneva Bible: Exo 14:12

[Is] not this the word that we did tell thee in Egypt, saying, Let ^{( g )} us alone, that we may serve the Egyptians? For [it had been] better for us to serve the Egyptians, than that we should die in the wilderness.

^{( g )} Such is the impatience of the flesh, that it cannot wait for God's appointed time.

Geneva Bible: Exo 14:14

The LORD shall fight for you, and ye shall ^{( h )} hold your peace.

^{( h )} Only put your trust in God without grudging or doubting.

Geneva Bible: Exo 14:15

And the LORD said unto Moses, Wherefore ^{( i )} criest thou unto me? speak unto the children of Israel, that they go forward:

^{( i )} Thus in temptation faith fights against the flesh, and cries with inward groanings to the Lord.

Geneva Bible: Exo 14:20

And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness [to them], but it gave ^{( k )} light by night [to these]: so that the one came not near the other all the night.

^{( k )} The cloud gave light to the Israelites, but to the Egyptians it was darkness, so that their two groups could not join together.

Geneva Bible: Exo 14:24

And it came to pass, that in the morning ^{( l )} watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

^{( l )} Which was about the last three hours of the night.

Geneva Bible: Exo 14:27

And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD ^{( m )} overthrew the Egyptians in the midst of the sea.

^{( m )} So, using the water, the Lord saved his own and drowned his enemies.

Geneva Bible: Exo 14:31

And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his ^{( n )} servant Moses.

^{( n )} That is, the doctrine which he taught them in the Name of the Lord.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Exo 14:19-31 - A Path In The Sea

Exodus 14:19-31

This passage begins at the point where the fierce charge of the Egyptian chariots and cavalry on the straggling masses of the fugitives is inexplicably arrested. The weary day's march, which must have seemed as suicidal to the Israelites as it did to their pursuers, had ended in bringing them into a position where, as Luther puts it, they were like a mouse in a trap or a partridge in a snare. The desert, the sea, the enemy, were their alternatives. And, as they camped, they saw in the distance the rapid advance of the dreaded force of chariots, probably the vanguard of an army. No wonder that they lost heart. Moses alone keeps his head and his faith. He is rewarded with the fuller promise of deliverance, and receives the power accompanying the command, to stretch forth his hand, and part the sea. Then begins the marvelous series of incidents here recorded.

I. The Divine Deliverance.

The first step in the leisurely march of the divine deliverance is the provision for checking the Egyptian advance and securing the safe breaking up of the Israelitish camp. The pursuers had been coming whirling along at full speed, and would soon have been amongst the disorderly mass, dealing destruction. There was no possibility of getting the crossing effected unless they were held at bay. When an army has to ford a river in the face of hostile forces, the hazardous operation is possible only if a strong rearguard is left on the enemy's side, to cover the passage. This is exactly what is done here. The pillar of fire and cloud, the symbol of the divine presence, passed from the van to the rear. Its guidance was not needed, when but one path through the sea was possible. Its defense was needed when the foe was pressing eagerly on the heels of the host. His people's needs determined then, as they ever do, the form of the divine presence and help. Long after, the prophet seized the great lesson of this event, when he broke into the triumphant anticipation of a yet future deliverance,--which should repeat in fresh experience the ancient victory, The Lord will go before you; and the God of Israel will be your rearward.' In the place where the need is sorest, and in the form most required, there and that will God ever be to those who trust Him.

We can see here, too, a frequent characteristic of the miraculous element in Scripture, namely, its reaching its end not by a leap, but by a process. Once admit miracle, and it appears as if adaptation of means to ends was unnecessary. It would have been as easy to have transported the Israelites bodily and instantaneously to the other side of the sea, as to have taken these precautions and then cleft the ocean, and made them march through it. Legendary miracle would have preferred the former way. The Bible miracle usually adapts methods to aims, and is content to travel to its goal step by step.

Nor can we omit to notice the double effect of the one manifestation of the divine presence. The same pillar was light and darkness. The side which was cloud was turned to the pursuers; that which was light, to Israel. The former were paralyzed, and hindered from advancing a step, or from seeing what the latter were doing; these, on the other hand, had light thrown on their strange path, and were encouraged and helped to plunge into the mysterious road, by the ruddy gleam which disclosed it. So every revelation is either light or darkness to men, according to the use they make of it. The ark, which slew Philistines, and flung Dagon prone on his own threshold, brought blessing to the house of Obededom. The Child who was to be set for the fall,' was also for the rising of many.' The stone laid in Zion is a sure foundation,' and a stone of stumbling.' The Gospel is the savoir of life unto life, or of death unto death. The same fire melts wax and hardens clay. The same Christ is salvation and destruction. God is to each of us either our joy or our dread.

Maclaren: Exo 14:20 - A Path In The Sea

II. The Sudden March Of The Egyptians.

Having thus been arrested, there is leisure, behind the shelter of the fiery barrier, to take the next step in the deliverance. The sea is not divided in a moment. Again, we have a process to note, and that brought about by two things,--Moses' outstretched rod, and the strong wind which blew all night. The chronology of that fateful night is difficult to adjust from our narrative. It would appear, from Exodus 14:20, that the Egyptians were barred advancing until morning; and, from Exodus 14:21, that the wind which ploughed with its strong ploughshare a furrow through the sea, took all night for its work. But, on the other hand, the Israelites must have been well across, and the Egyptians in the very midst of the passage,' in the morning watch,' and all was over soon after the morning appeared.' Probably the wind continued all the night, so as to keep up the pressure which dammed back the waters, but the path was passable some hours before the gale abated. It must have been a broad way to admit of some two million frightened people with wives and children effecting a crossing in the short hours of part of one night.

But though God used the wind as His besom to sweep a road clear for His people, the effect produced by ordinary means was extraordinary. No wind that ever blew would blow water in two opposite directions at once, as a man might shovel snow to right and left, and heap it in mounds by the sides of the path that he dug. That was what the text tells us was done. The miracle is none the less a miracle because God employed physical agents, just as Christ's miracles were no less miraculous when He anointed blind eyes with moistened clay, or sent men to wash in Siloam, than when His bare word raised the dead or stilled the ocean. Wind or no wind, Moses' rod or no rod, the true explanation of that broad path cleared through the sea is--the waters saw Thee, O God.' The use of natural means may have been an aid to feeble faith, encouraging it to step down on to the untrodden and slippery road. The employment of Moses and his rod was to attest his commission to act as God's mouthpiece.

III. Then Comes The Safe Passage. It Is Hard To Imagine The Scene.

The vivid impression made by our story is all the more remarkable when we notice how wanting in detail it is. We do not know the time nor the place. We have no information about how the fugitives got across, the breadth of the path, or its length. Characteristically enough, Jewish legends know all about both, and assure us that the waters were parted into twelve ways, one for each tribe, and that the length of the road was three hundred miles! But Scripture, with characteristic reticence, is silent about all but the fact. That is enough. We gather, from the much later and poetical picture of it in Psalm 77: that the passage was accomplished in the midst of crashing thunder and flashing lightning's; though it may be doubted whether these are meant to be taken as real or ideal. At all events, we have to think of these two millions of people--women, children, and followers--plunging into the depths in the night.

What a scene! The awestruck crowds, the howling wind, perhaps the thunderstorm, the glow of the pillar glistening on the wet and slimy way, the full paschal moon shining on the heaped waters! How the awe and the hope must both have increased with each step deeper in the abyss, and nearer to safety! The Epistle to the Hebrews takes this as an instance of faith' on the part of the Israelites; and truly we can feel that it must have taken some trust in God's protecting hand to venture on such a road, where, at any moment, the walls might collapse and drown them all. They were driven to venture by their fear of Pharaoh; but faith, as well as fear, wrought in them. Our faith, too, is often called upon to venture upon perilous paths. We may trust Him to hold back the watery walls from falling. The picture of the crossing carries eternal truth for us all. The way of safety does not open till we are hemmed in, and Pharaoh's chariots are almost come up. It often leads into the very thick of what we deem perils. It often has to be ventured on in the dark, and with the wind in our faces. But if we tread it in faith, the fluid will be made solid, and the pathless passable, or any other apparent impossibility be realized, before our confidence shall be put to shame, or one real evil reach us.

IV. The Next Stage Is The Hot Pursuit And The Panic Of The Egyptians.

The narrative does not mark the point at which the pillar lifted and disclosed the escape of the prey. It must have been in the night. The baffled pursuers dash after them, either not seeing, or too excited and furious to heed where they were going. The rough sea bottom was no place for chariots, and they would be hopelessly distanced by the fugitives on foot. How long they stumbled and weltered we are not told, but' in the morning watch,' that is, while it was yet dark, some awful movement in the fiery pillar awed even their anger into stillness, and drove home the conviction that they were fighting against God. There is something very terrible in the vagueness, if we may call it so, of that phrase the Lord looked… through the pillar.' It curdles the blood as no minuteness of narrative would do. And what a thought that His look should be a trouble! The steady whole of the judge's face' is awful, and some creeping terror laid hold on that host of mad pursuers floundering in the dark, as that more than natural light flared on their path. The panic to which all bodies of soldiers in strange circumstances are exposed, was increased by the growing difficulty of advance, as the chariot wheels became clogged or the ground more of quicksand. At last it culminates in a shout of Sauve qui peut!' We may learn how close together lie daring rebellion against God and abject terror of Him; and how in a moment, a glance of His face, a turn of His hand, bring the wildest blasphemer to cower in fear. We may learn, too, to keep clear of courses which cannot be followed a moment longer, if once a thought that God sees us comes in. And we may learn the miserable result of all departure from Him, in making what ought to be our peace and blessing, our misery and terror, and turning the brightness of His face into a consuming fire.

V. Then Comes, At Last, The Awful Act Of Destruction,

Of which a man is the agent and an army the victim. We must suppose the Israelites all safe on the Arabian coast, when the level sunlight streams from the east on the wild hurry of the fleeing crowd making for the Egyptian shore. What a solemn sight that young morning looked on! The wind had dropped, the rod is stretched out, the sea returns to its strength; and after a few moments' despairing struggle all is over, and the sun, as it climbs, looks down upon the unbroken stretch of quiet sea, bearing no trace of the awful work which it had done, or of the quenched hatred and fury which slept beneath.

We can understand the stern joy which throbs so vehemently in every pulse of that great song, the first blossom of Hebrew poetry, which the ransomed people sang that day. We can sympathize with the many echoes in psalm and prophecy, which repeated the lessons of faith and gratitude. But some will be ready to ask, Was that triumphant song anything more than narrow national feeling, and has Christianity not taught us another and tenderer thought of God than that which this lesson carries? We may ask in return, Was it divine providence that swept the Spanish Armada from the sea, fulfilling, as the medal struck to commemorate it bore, the very words of Moses' song, Thou didst blow with Thy wind, the sea covered them'? Was it God who overwhelmed Napoleon's army in the Russian snows? Were these, and many like acts in the world's history, causes for thankfulness to God? Is it not true that, ss has been well said, The history of the world is the judgment of the world'? And does Christianity forbid us to rejoice when some mighty and ancient system of wrong and oppression, with its tools and accomplices, is cleared from off the face of the earth? When the wicked perish, there is shouting.' Let, us not forget that the love and gentleness of the Gospel are accompanied by the revelation of divine judgment and righteous retribution. This very incident has for its last echo in Scripture that wonderful scene in the Apocalypse, where, in the pause before the seven angels bearing the seven plagues go forth, the seer beholds a company of choristers, like those who on that morning stood on the Red Sea shore, standing on the bank of the sea of glass mingled with fire,'--which symbolizes the clear and crystalline depth of the stable divine judgments, shot with fiery retribution,--and lifting up by anticipation a song of thanksgiving for the judgments about to be wrought. That song is expressly called the song of Moses' and of the Lamb,' in token of the essential unity of the two dispensations, and especially of the harmony of both in their view of the divine judgments. Its ringing praises are modeled on the ancient lyric. It, too, triumphs in God's judgments, regards them as means of making known His name, as done not for destruction, but that His character may be known and honored by men, to whom it is life and peace to know and love Him for what He is.

That final victory over the beast,' whether he be a person or a tendency, is to reproduce in higher fashion that old conquest by the Red Sea. There is hope for the world that its oppressors shall not always tyrannize; there is hope for each soul that, if we take Christ for our deliverer and our guide, He will break the chains from off our wrists, and bring us at last to the eternal shore, where we may stand, like the ransomed people, and, as the unsetting morning dawns, see its beams touching with golden light the calm ocean, beneath which our oppressors lie buried for ever, and lift up glad thanksgivings to Him who has led us through fire and through water, and brought us out into a wealthy place.'

MHCC: Exo 14:1-9

Pharaoh would think that all Israel was entangled in the wilderness, and so would become an easy prey. But God says, I will be honoured upon Pharaoh. All men being made for the honour of their Maker, those whom he is not honoured by, he will be honoured upon. What seems to tend to the church's ruin, is often overruled to the ruin of the church's enemies. While Pharaoh gratified his malice and revenge, he furthered the bringing to pass God's counsels concerning him. Though with the greatest reason he had let Israel go, yet now he was angry with himself for it. God makes the envy and rage of men against his people, a torment to themselves. Those who set their faces heavenward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service.

MHCC: Exo 14:10-14

There was no way open to Israel but upward, and thence their deliverance came. We may be in the way of duty, following God, and hastening toward heaven, yet may be troubled on every side. Some cried out unto the Lord; their fear led them to pray, and that was well. God brings us into straits, that he may bring us to our knees. Others cried out against Moses; fear set them murmuring as if God were not still able to work miracles. They quarrel with Moses for bringing them out of Egypt; and so were angry with God for the greatest kindness ever done them; thus gross are the absurdities of unbelief. Moses says, Fear ye not. It is always our duty and interest, when we cannot get out of troubles, yet to get above our fears; let them quicken our prayers and endeavours, but not silence our faith and hope. " Stand still," think not to save yourselves either by fighting or flying; wait God's orders, and observe them. Compose yourselves, by confidence in God, into peaceful thoughts of the great salvation God is about to work for you. If God brings his people into straits, he will find a way to bring them out.

MHCC: Exo 14:15-20

Moses' silent prayers of faith prevailed more with God than Israel's loud outcries of fear. The pillar of cloud and fire came behind them, where they needed a guard, and it was a wall between them and their enemies. The word and providence of God have a black and dark side toward sin and sinners, but a bright and pleasant side toward the people of the Lord. He, who divided between light and darkness, Gen 1:4, allotted darkness to the Egyptians, and light to the Israelites. Such a difference there will be between the inheritance of the saints in light, and that utter darkness which will be the portion of hypocrites for ever.

MHCC: Exo 14:21-31

The dividing the Red sea was the terror of the Canaanites, Jos 2:9; the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13. It was a type of baptism, 1Co 10:1, 1Co 10:2. Israel's passage through it was typical of the conversion of souls, Isa 11:15; and the Egyptians being drowned in it was typical of the final ruin of all unrepenting sinners. God showed his almighty power, by opening a passage through the waters, some miles over. God can bring his people through the greatest difficulties, and force a way where he does not find it. It was an instance of his wonderful favour to his Israel. They went through the sea, they walked upon dry land in the midst of the sea. This was done, in order to encourage God's people in all ages to trust him in the greatest straits. What cannot he do who did this? What will not he do for those that fear and love him, who did this for these murmuring, unbelieving Israelites? Then followed the just and righteous wrath of God upon his and his people's enemies. The ruin of sinners is brought on by their own rage and presumption. They might have let Israel alone, and would not; now they would flee from the face of Israel, and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people, meddle to their own hurt. Moses was ordered to stretch out his hand over the sea; the waters returned, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, who had hardened one another in sin, now fell together, not one escaped. The Israelites saw the Egyptians dead upon the sands. The sight very much affected them. While men see God's works, and feel the benefit, they fear him and trust in him. How well were it for us, if we were always in as good a frame as sometimes! Behold the end to which a Christian may look forward. His enemies rage, and are mighty; but while he holds fast by God, he shall pass the waves in safety guarded by that very power of his Saviour, which shall come down on every spiritual foe. The enemies of his soul whom he hath seen to-day, he shall see no more for ever.

Matthew Henry: Exo 14:1-9

We have here,

I. Instructions given to Moses concerning Israel's motions and encampments, which were so very surprising that if Moses had not express orders about them before they would scarcely have been persuaded to follow the pillar of cloud and fire. That therefore there might be no scruple nor dissatisfaction about it, Moses is told before, 1. Whither they must go, Exo 14:1, Exo 14:2. They had got to the edge of the wilderness (Exo 13:20), and a stage or two more 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. Where 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 without fail bring them out of those straits. Note, God sometimes raises difficulties in the way of the salvation of his people, that he may have the glory of subduing them, and helping his people over them. 2. What God designed in these strange orders. Moses would have yielded an implicit obedience, though God had given him no reason; but shall he hide from Moses the thing that he does? No, Moses shall know, (1.) That Pharaoh has a design to ruin Israel, Exo 14:3. (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, Exo 14:4. Pharaoh's sagacity would conclude that Israel was entangled in the wilderness and so would become an easy prey to him; and, that he might be the more apt to think so, God orders them into yet greater entanglements; also, by turning them so much out of their road, he amazes him yet more, and gives him further occasion to suppose that they were in a state of embarrassment and danger. And thus (says God) I will be honoured upon Pharaoh. Note, [1.] All men being made for the honour of their Maker, those whom he is not honoured by he will be honoured upon. [2.] What seems to tend to the church's ruin is often overruled to the ruin of the church's enemies, whose pride and malice are fed by Providence, that they may be ripened for destruction.

II. Pharaoh's pursuit of Israel, in which, while he gratifies his own malice and revenge, he is furthering the accomplishment of God's counsels concerning him. It was told him that the people fled, Exo 14:5. Such a fright was he in, when he gave them leave to go, that when the fright was a little over he either forgot, or would not own, that they departed with his consent, and therefore was willing that it should be represented to him as a revolt from their allegiance. Thus what may easily be justified is easily condemned, by putting false colours upon it. Now, hereupon,

1. He reflects upon it with regret that he had connived at their departure. He and his servants, though it was with the greatest reason in the world that they had let Israel go, yet were now angry with themselves for it: Why have we done thus? (1.) It vexed them that Israel had their liberty, that they had lost the profit of their labours, and the pleasure of chastising them. It is meat and drink to proud persecutors to trample upon the saints of the Most High, and say to their souls, Bow down, that we may go over; and therefore it vexes them to have their hands tied. Note, The liberty of God's people is a heavy grievance to their enemies, Est 5:12, Est 5:13; Act 5:17, Act 5:33. (2.) It aggravated the vexation that they themselves had consented to it, thinking now that they might have hindered it, and that they needed not to have yielded, though they had stood it out to the last extremity. Thus God makes men's envy and rage against his people a torment to themselves, Psa 112:10. It was well done to let Israel go, and what they would have reflected on with comfort if they had done it from an honest principle; but doing it by constraint, they called themselves a thousand fools for doing it, and passionately wished it undone again. Note, It is very common, but very absurd and criminal, for people to repent of their good deeds; their justice and charity, and even their repentance, are repented of. See an instance somewhat like this, Jer 34:10, Jer 34:11.

2. He resolves, if possible, either to reduce them or to be revenged on them; in order to this, he levies an army, musters all his force of chariots and horsemen, Exo 14:17, Exo 14:18 (for, it should seem, he took no foot with him, because the king's business required haste), and thus he doubts not but he shall re-enslave them, Exo 14:6, Exo 14:7. It is easy to imagine what a rage Pharaoh was now in, roaring like a lion disappointed of his prey, how his proud heart aggravated the affront, swelled with indignation, scorned to be baffled, longed to be revenged: and now all the plagues are as if they had never been. He has quite forgotten the sorrowful funerals of his firstborn, and can think of nothing but making Israel feel his resentments; now he thinks he can be too hard for God himself; for, otherwise, could he have hoped to conquer a people so dear to him? God gave him up to these passions of his own heart, and so hardened it. It is said (Exo 14:8), The children of Israel went out with a high hand, that is, with a great deal of courage and bravery, triumphing in their release, and resolved to break through the difficulties that lay in their way. But the Egyptians (Exo 14:9) pursued after them. Note, Those that in good earnest set their faces heaven-ward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service, nor go out without raging, Mar 9:26.

Matthew Henry: Exo 14:10-14

We have here, I. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, Exo 14:10. They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all on foot, unarmed, undisciplined, disquieted by long servitude, and (which was worst of all) now penned up by the situation of their camp, so that they could not make their escape. On the one hand was Pi-hahiroth, a range of craggy rocks impassable; on the other hand were Migdol and Baalzephon, which, some think were forts and garrisons 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. Note, We may be in the way of our duty, following God and hastening towards heaven, and yet may be in great straits, troubled on every side, 2Co 4:8. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case (Gen 32:7); when without are fightings, it cannot be otherwise but that within are fears: what therefore was the fruit of this fear? According as that was, the fear was good or evil. 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. They give up themselves for lost; and as if God's arm were shortened all of a sudden, and he were not as able to work miracles today as he was yesterday, they despair of deliverance, and can count upon nothing but dying in the wilderness. How inexcusable was their distrust! Did they not see themselves under the guidance and protection of a pillar from heaven? And can almighty power fail them, or infinite goodness be false to them? Yet this was not the worst; they quarrel with Moses for bringing them out of Egypt, and, in quarrelling with him, fly in the face of God himself, and provoke him to wrath whose favour was now the only succour they had to flee to. As the Egyptians were angry with themselves for the best deed they ever did, so the Israelites were angry with God for the greatest kindness that was ever done them; so gross are the absurdities of unbelief. They here express, (1.) A sordid contempt of liberty, preferring servitude before it, only because it was attended with some difficulties. A generous spirit would have said, "If the worst come to the worst,"as we say, "It is better to die in the field of honour than to live in the chains of slavery;"nay, under God's conduct, they could not miscarry, and therefore they might say, "Better live God's freemen in the open air of a wilderness than the Egyptians' bondmen in the smoke of the brick-kilns."But because, for the present, they are a little embarrassed, they are angry that they were not left buried alive in their house of bondage. (2.) Base ingratitude to Moses, who had been the faithful instrument of their deliverance. They condemn him, as if he had dealt hardly and unkindly with them, whereas it was evident, beyond dispute, that whatever he did, and however it issued, it was by direction from their God, and with design for their good. What they had said in a former ferment (when they hearkened not to Moses for anguish of spirit), they repeat and justify in this: We said in Egypt, Let us alone; and it was ill-said, yet more excusable, because then they had not had so much experience as they had now of God's wonderful appearances in their favour. But they had as soon forgotten the miracles of mercy as the Egyptians had forgotten the miracles of wrath; and they, as well as the Egyptians, hardened their hearts, at last, to their own ruin; as Egypt after ten plagues, so Israel after ten provocations, of which this was the first (Num 14:22), were sentenced to die in the wilderness.

II. The seasonable encouragement that Moses gave them in this distress, Exo 14:13, Exo 14:14. He answered not these fools according to their folly. God bore with the provocation they gave to him, and did not (as he might justly have done) chose their delusions, and bring their fears upon them; and therefore Moses might well afford to pass by the affront they put upon him. Instead of chiding them, he comforts them, and with an admirable presence and composure of mind, not disheartened either by the threatenings of Egypt or the tremblings of Israel, stills their murmuring, with the assurance of a speedy and complete deliverance: Fear you not. Note, It is our duty and interest, 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. 1. He assures them that God would deliver them, that he would undertake their deliverance, and that he would effect it in the utter ruin of their pursuers: The Lord shall fight for you. This Moses was confident of himself, and would have them to be so, though as yet he knew not how or which way it would be brought to pass. God had assured him that Pharaoh and his host should be ruined, and he comforts them with the same comforts wherewith he had been comforted. 2. He directs them to leave it to God, in a silent expectation of the event: " Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; be not contriving what course to take, but follow your leader; wait God's appearances, and take notice of them, that you may see how foolish you are to distrust 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, as Jos 6:16. The work shall be done without any concurrence of yours."Note, (1.) If God himself bring his people into straits, he will himself discover a way to bring them out again. (2.) In times of great difficulty and great expectation, 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. Your strength is to sit still (Isa 30:7), for the Egyptians shall help in vain, and threaten to hurt in vain.

Matthew Henry: Exo 14:15-20

We have here,

I. Direction given to Israel's leader.

1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. Note, (1.) Praying, if of the right kind, is crying to God, which denotes it to be the language both of a natural and of an importunate desire. (2.) To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.

2. What he must order Israel to do. Speak to them, that they go forward. Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of heir murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden 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,"says 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. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue.

3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, Exo 14:16-18. God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly. (1.) He will show favour to Israel; the waters shall be divided for them to pass through, Exo 14:16. 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. Thus it is said, with reference to this (Isa 63:13, Isa 63:14), He led them through the deep, as a beast goes down into the valley, and thus made himself a glorious name. (2.) He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: I, behold I, will harden Pharaoh's heart, Exo 14:17. The manner of expression is observable: I, behold I, will do it. "I, that may do it;"so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth. "I, that can do it;"so it is the language of his power; none but the Almighty can make the heart soft (Job 23:16), nor can any other being make it hard. "I, that will do it;"for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: " I even I, will take an effectual course to humble him; he shall break that would not bend."It is an expression like that (Isa 1:24), Ah, I will ease me of my adversaries.

II. A guard set upon Israel's camp where it now lay most exposed, which was in the rear, Exo 14:19, Exo 14:20. 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, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between 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. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness (Gen 1:4), and still forms both (Isa 45:7), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.

Matthew Henry: Exo 14:21-31

We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites (Jos 2:9, Jos 2:10), the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13, Psa 136:14. It was a type of baptism, 1Co 10:1, 1Co 10:2. Israel's passage through it was typical of the conversion of souls (Isa 11:15), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev 20:14. Here we have,

I. An instance of God's almighty power in the kingdom of nature, 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, which was divided, Exo 14:21. The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job 26:12, He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow.

II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, Exo 14:22. They walked upon dry land in the midst of the sea, Exo 14:29. And the pillar of cloud, that glory of the Lord, being their rearward (Isa 58:8), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, 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. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and 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.

This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those hat fear and love him who did this for these murmuring unbelieving Israelis, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march (Psa 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Psa 77:11, Psa 77:16, Psa 77:19.

III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, Exo 14:23. "Why,"thought they, "may not we venture where Israel did?"Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird (Pro 1:17); yet so blind where the Egyptians that they hastened to the snare, Pro 7:23. Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, Exo 14:24, Exo 14:25. For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zec 12:6. Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev 6:15. Compare with this story, Job 27:20, etc. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, Exo 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Exo 14:27, Exo 14:28. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num 31:8. And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Psa 72:14. (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job 40:12. Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; 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. This is Pharaoh and all his multitude, Eze 31:18.

IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present.

1. They saw the Egyptians dead upon the sands, Exo 14:30. Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev 19:17, Rev 19:18. The Egyptians were very nice and curious in embalming and 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. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa 66:24, They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Psa 74:14.

2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, Exo 14:31. Now they were ashamed of their distrusts and murmurings, and, in the good 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. They were now baptized unto Moses in the sea, 1Co 10:2. This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

Keil-Delitzsch: Exo 14:1-2

Passage of the Israelites through the Red Sea; Destruction of Pharaoh and His Army. - Exo 14:1, Exo 14:2. At Etham God commanded the Israelites to turn ( שׁוּב ) and encamp by the sea, before Pihachiroth , between Migdol and the sea, before Baalzephon , opposite to it. In Num 33:7, the march is described thus: on leaving Etham they turned up to ( על ) Pihachiroth , which is before ( על־פּני( e in the front of) Baalzephon , and encamped before Migdol . The only one of these places that can be determined with any certainty is Pihachiroth , or Hachiroth (Num 33:8, pi being simply the Egyptian article), which name has undoubtedly been preserved in the Ajrud mentioned by Edrisi in the middle of the twelfth century. At present this is simply a fort, which a well 250 feet deep, the water of which is so bitter, however, that camels can hardly drink it. It stands on the pilgrim road from Kahira to Mecca, four hours' journey to the north-west of Suez (vid., Robinson, Pal. i. p. 65). A plain, nearly ten miles long and about as many broad, stretches from Ajrud to the sea to the west of Suez, and from the foot of Atâkah to the arm of the sea on the north of Suez (Robinson, Pal. i. 65). This plain most probably served the Israelites as a place of encampment, so that they encamped before, i.e., to the east of, Ajrud towards the sea. The other places just also be sought in the neighbourhood of Hachiroth (Ajrud), though no traces of them have been discovered yet. Migdol cannot be the Migdol twelve Roman miles to the south of Pelusium, which formed the north-eastern boundary of Egypt (Eze 29:10), for according to Num 33:7, Israel encamped before Migdol; nor is it to be sought for in the hill and mountain-pass called Montala by Burckhardt , el Muntala by Robinson (pp. 63, 64), two hours' journey to the northwest of Ajrud , as Knobel supposes, for this hill lies too far to the west, and when looked at from the sea is almost behind Ajrud ; so that the expression "encamping before Migdol"does not suit this situation, not to mention the fact that a tower ( מגדּל ) does not indicate a watch-tower ( מצפּה ). Migdol was probably to the south of Ajrud , on one of the heights of the Atâkah, and near it, though more to the south-east, Baalzephon ( locus Typhonis ), which Michaelis and Forster suppose to be Heroopolis , whilst Knobel places it on the eastern shore, and others to the south of Hachiroth. If Israel therefore did not go straight into the desert from Etham, on the border of the desert, but went southwards into the plain of Suez, to the west of the head of the Red Sea, they were obliged to bend round, i.e., "to turn"from the road they had taken first. The distance from Etham to the place of encampment at Hachiroth must be at least a six hours' journey (a tolerable day's journey, therefore, for a whole nation), as the road from Suez to Ajrud takes four hours (Robinson, i. p. 66).

Keil-Delitzsch: Exo 14:3-9

This turn in their route was not out of the way for the passage through the Red Sea; but apart from this, it was not only out of the way, but a very foolish way, according to human judgment. God commanded Moses to take this road, that He might be honoured upon Pharaoh, and show the Egyptians that He was Jehovah (cf. Exo 14:30, Exo 14:31). Pharaoh would say of the Israelites, They have lost their way; they are wandering about in confusion; the desert has shut them in, as in a prison upon which the door is shut ( על סנר as in Job 12:14); and in his obduracy he would resolve to go after them with his army, and bring them under his sway again.

Exo 14:4-9

When it was announced that Israel had fled, " the heart of Pharaoh and his servants turned against the people, "and they repented that they had let them go. When and whence the information came, we are not told. The common opinion, that it was brought after the Israelites changed their route, has no foundation in the text. For the change in Pharaoh's feelings towards the Israelites, and his regret that he had let them go, were caused not by their supposed mistake, but by their flight. Now the king and his servants regarded the exodus as a flight, as soon as they recovered from the panic caused by the death of the first-born, and began to consider the consequences of the permission given to the people to leave his service. This may have occurred as early as the second day after the exodus. In that case, Pharaoh would have had time to collect chariots and horsemen, and overtake the Israelites at Hachiroth, as they could easily perform the same journey in two days, or one day and a half, to which the Israelites had taken more than three. " He yoked his chariot (had it yoked, cf. 1Ki 6:14), and took his people (i.e., his warriors) with him, "viz., " six hundred chosen war chariots (Exo 14:7), and all the chariots of Egypt "(sc., that he could get together in the time), and "royal guards upon them all." שׁלשׁים , τριστάται , tristatae qui et terni statores vocantur, nomen est secundi gradus post regiam dignitatem (Jerome on Eze 23:23), not charioteers (see my Com. on 1Ki 9:22). According to Exo 14:9, the army raised by Pharaoh consisted of chariot horses ( רכב סוּס ), riding horses ( פּרשׁים , lit., runners, 1Ki 5:6), and חיל , the men belonging to them. War chariots and cavalry were always the leading force of the Egyptians (cf. Isa 31:1; Isa 36:9). Three times (Exo 14:4, Exo 14:8, and Exo 14:17) it is stated that Jehovah hardened Pharaoh's heart, so that he pursued the Israelites, to show that God had decreed this hardening, to glorify Himself in the judgment and death of the proud king, who would not honour God, the Holy One, in his life. " And the children of Israel were going out with a high hand: "Exo 14:8. is a conditional clause in the sense of, "although they went out"( Ewald , §341). רמה יד , the high hand, is the high hand of Jehovah with the might which it displayed (Isa 26:11), not the armed hand of the Israelites. This is the meaning also in Num 33:3; it is different in Num 15:30. The very fact that Pharaoh did not discern the lifting up of Jehovah's hand in the exodus of Israel displayed the hardening of his heart. " Beside Pihachiroth: "see Exo 14:2.

Keil-Delitzsch: Exo 14:10-12

When the Israelites saw the advancing army of the Egyptians, they were greatly alarmed; for their situation to human eyes was a very unfortunate one. Shut in on the east by the sea, on the south and west by high mountains, and with the army of the Egyptians behind them, destruction seemed inevitable, since they were neither outwardly armed nor inwardly prepared for a successful battle. Although they cried unto the Lord, they had no confidence in His help, notwithstanding all the previous manifestation so the fidelity of the true God; they therefore gave vent to the despair of their natural heart in complaints against Moses, who had brought them out of the servitude of Egypt to give them up to die in the desert. " Hast thou, because there were no graves at all ( אין מבּלי , a double negation to give emphasis) in Egypt, fetched us to die in the desert? "Their further words in Exo 14:12 exaggerated the true state of the case from cowardly despair. For it was only when the oppression increased, after Moses' first interview with Pharaoh, that they complained of what Moses had done (Exo 5:21), whereas at first they accepted his proposals most thankfully (Exo 4:31), and even afterwards implicitly obeyed his directions.

Keil-Delitzsch: Exo 14:13

Moses met their unbelief and fear with the energy of strong faith, and promised them such help from the Lord, that they would never see again the Egyptians, whom they had seen that day. ראיתם אשׁר does not mean ὅν τρόπον ἑωράκατε (lxx), quemadmodum vidistis (Ros., Kn.); but the sentence is inverted: "The Egyptians, whom ye have seen to-day, ye will never see again."

Keil-Delitzsch: Exo 14:14

" Jehovah will fight for you ( לכם , dat comm.), but you will be silent, "i.e., keep quiet, and not complain any more (cf. Gen 34:5).

Keil-Delitzsch: Exo 14:15-19

The words of Jehovah to Moses, " What criest thou to Me? "imply that Moses had appealed to God for help, or laid the complaints of the people before Him, and do not convey any reproof, but merely an admonition to resolute action. The people were to move forward, and Moses was to stretch out his hand with his staff over the sea and divide it, so that the people might go through the midst on dry ground. Exo 14:17 and Exo 14:18 repeat the promise in Exo 14:3, Exo 14:4. The command and promise were followed by immediate help (Exo 14:19-29). Whilst Moses divided the water with his staff, and thus prepared the way, the angel of God removed from before the Israelites, and placed himself behind them as a defence against the Egyptians, who were following them. " Upon his chariots, and upon his horsemen "(Exo 14:17), is in apposition to " all his host; "as Pharaoh's army consisted entirely of chariots and horsemen (cf. Exo 14:18).

Keil-Delitzsch: Exo 14:20

" And it was the cloud and the darkness (sc., to the Egyptians), and lighted up the night (sc., to the Israelites)." Fuit nubes partim lucida et partim tenebricosa, ex una parte tenebricosa fuit Aegyptiis, ex altera lucida Israelitis (Jonathan). Although the article is striking in והחשׁך , the difficulty is not to be removed, as Ewald proposes, by substituting והחשׁך , "and as for the cloud, it caused darkness;"for in that case the grammar would require the imperfect with ו consec . This alteration of the text is also rendered suspicious from the fact that both Onkelos and the lxx read and render the word as a substantive.

Keil-Delitzsch: Exo 14:21-24

When Moses stretched out his hand with the staff (Exo 14:16) over the sea, " Jehovah made the water go (flow away) by a strong east wind the whole night, and made the sea into dry (ground), and the water split itself "(i.e., divided by flowing northward and southward); " and the Israelites went in the midst of the sea (where the water had been driven away by the wind) in the dry, and the water was a wall (i.e., a protection formed by the damming up of the water) on the right and on the left ." קדים , the east wind, which may apply either to the south-east or north-east, as the Hebrew has special terms for the four quarters only. Whether the wind blew directly from the east, or somewhat from the south-east or north-east, cannot be determined, as we do not know the exact spot where the passage was made. in any case, the division of the water in both directions could only have been effected by an east wind; and although even now the ebb is strengthened by a north-east wind, as Tischendorf says, and the flood is driven so much to the south by a strong north-west wind that the gulf can be ridden through, and even forded on foot, to the north of Suez ( v. Schub. Reise ii. p. 269), and "as a rule the rise and fall of the water in the Arabian Gulf is nowhere so dependent upon the wind as it is at Suez"( Wellsted , Arab. ii. 41, 42), the drying of the sea as here described cannot be accounted for by an ebb strengthened by the east wind, because the water is all driven southwards in the ebb, and not sent in two opposite directions. Such a division could only be produced by a wind sent by God, and working with omnipotent force, in connection with which the natural phenomenon of the ebb may no doubt have exerted a subordinate influence.

(Note: But as the ebb at Suez leaves the shallow parts of the gulf so far dry, when a strong wind is blowing, that it is possible to cross over them, we may understand how the legend could have arisen among the Ichthyophagi of that neighbourhood ( Diod. Sic. 3, 39) and even the inhabitants of Memphis ( Euseb. praep. ev. 9, 27), that the Israelites took advantage of a strong ebb, and how modern writers like Clericus have tried to show that the passage through the sea may be so accounted for.)

The passage was effected in the night, through the whole of which the wind was blowing, and in the morning watch (between three and six o'clock, Exo 14:24) it was finished.

As to the possibility of a whole nation crossing with their flocks, Robinson concludes that this might have been accomplished within the period of an extraordinary ebb, which lasted three, or at the most four hours, and was strengthened by the influence of a miraculous wind. "As the Israelites,"he observes, "numbered more than two millions of persons, besides flocks and herds, they would of course be able to pass but slowly. If the part left dry were broad enough to enable them to cross in a body one thousand abreast, which would require a space of more than half a mile in breadth (and is perhaps the largest supposition admissible), still the column would be more than two thousand persons in depth, and in all probability could not have extended less than two miles. It would then have occupied at least an hour in passing over its own length, or in entering the sea; and deducting this from the largest time intervening, before the Egyptians also have entered the sea, there will remain only time enough, under the circumstances, for the body of the Israelites to have passed, at the most, over a space of three or four miles."( Researches in Palestine , vol. i. p. 84.)

But as the dividing of the water cannot be accounted for by an extraordinary ebb, even though miraculously strengthened, we have no occasion to limit the time allowed for the crossing to the ordinary period of an ebb. If God sent the wind, which divided the water and laid the bottom dry, as soon as night set in, the crossing might have begun at nine o'clock in the evening, if not before, and lasted till four of five o'clock in the morning (see Exo 14:27). By this extension of the time we gain enough for the flocks, which Robinson has left out of his calculation. The Egyptians naturally followed close upon the Israelites, from whom they were only divided by the pillar of cloud and fire; and when the rear of the Israelites had reached the opposite shore, they were in the midst of the sea. And in the morning watch Jehovah cast a look upon them in the pillar of cloud and fire, and threw their army into confusion (Exo 14:24). The breadth of the gulf at the point in question cannot be precisely determined. At the narrowest point above Suez, it is only two-thirds of a mile in breadth, or, according to Niebuhr , 3450 feet; but it was probably broader formerly, and even now is so farther up, opposite to Tell Kolzum ( Rob . i. pp. 84 and 70). The place where the Israelites crossed must have been broader, otherwise the Egyptian army, with more than six hundred chariots and many horsemen, could not have been in the sea and perished there when the water returned. - " And Jehovah looked at the army of the Egyptians in (with) the pillar of cloud and fire, and troubled it ."This look of Jehovah is to be regarded as the appearance of fire suddenly bursting forth from the pillar of cloud that was turned towards the Egyptians, which threw the Egyptian army into alarm and confusion, and not as "a storm with thunder and lightning,"as Josephus and even Rosenmüller assume, on the ground of Psa 78:18-19, though without noticing the fact that the psalmist has merely given a poetical version of the event, and intends to show "how all the powers of nature entered the service of the majestic revelation of Jehovah, when He judged Egypt and set Israel free"( Delitzsch ). The fiery look of Jehovah was a much more stupendous phenomenon than a storm; hence its effect was incomparably grander, viz., a state of confusion in which the wheels of the chariots were broken off from the axles, and the Egyptians were therefore impeded in their efforts to escape.

Keil-Delitzsch: Exo 14:25

" And (Jehovah) made the wheels of his (the Egyptian's) chariots give way, and made, that he (the Egyptian) drove in difficulty ." נהג ".ytlucif to drive a chariot (2Sa 6:3, cf. 2Ki 9:20).

Keil-Delitzsch: Exo 14:26-29

Then God directed Moses to stretch out his staff again over the sea, and the sea came back with the turning of the morning (when the morning turned, or approached) to its position ( איתן perennitas , the lasting or permanent position), and the Egyptians were flying to meet it. "When the east wind which divided the sea ceased to blow, the sea from the north and south began to flow together on the western side;"whereupon, to judge from Exo 15:10, the wind began immediately to blow from the west, and drove the waves in the face of the flying Egyptians. " And thus Jehovah shook the Egyptians (i.e., plunged them into the greatest confusion) in the midst of the sea, "so that Pharaoh's chariots and horsemen, to the very last man, were buried in the waves.

Keil-Delitzsch: Exo 14:30-31

This miraculous deliverance of Israel from the power of Egypt, through the mighty hand of their God, produced so wholesome a fear of the Lord, that they believed in Jehovah, and His servant Moses.

Exo 14:31

"The great hand:"i.e., the might which Jehovah had displayed upon Egypt. In addition to the glory of God through the judgment upon Pharaoh (Exo 14:4, Exo 14:17), the guidance of Israel through the sea was also designed to establish Israel still more firmly in the fear of the Lord and in faith. But faith in the Lord was inseparably connected with faith in Moses as the servant of the Lord. Hence the miracle was wrought through the hand and staff of Moses. But this second design of the miraculous guidance of Israel did not exclude the first, viz., glory upon Pharaoh. From this manifestation of Jehovah's omnipotence, the Israelites were to discern not only the merciful Deliverer, but also the holy Judge of the ungodly, that they might grow in the fear of God, as well as in the faith which they had already shown, when, trusting in the omnipotence of Jehovah, they had gone, as though upon dry land (Heb 11:29), between the watery walls which might at any moment have overwhelmed them.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 13:17--15:22

D. God's completion of Israel's liberation 13:17-15:21

The Israelites now began their migration from Goshen to Canaan.

Constable: Exo 14:1-31

2. Israel's passage through the Red Sea ch. 14

14:1-4 Scholars have not been able to locate definitely the sites referred to in verse 2.

"An Egyptian papyrus associates Baal Zephon with Tahpahnes . . . a known site near Lake Menzaleh in the northeastern delta region."²³⁵

However, it seems that the crossing took place farther south in view of the implication that it took the Israelites no less and no more than three days to reach Marah (15:22-23). The evidence for the location of Marah seems a bit stronger.

"Yahweh's first intention was to give the appearance that Israel, fearful of the main road, then fearful of the wilderness, was starting first one way and then another, not knowing where to turn and so a ready prey for recapture or destruction. Yahweh's second intention was to lure the Egyptians into a trap, first by making Pharaoh's mind obstinate once again, and then by defeating Pharaoh and his forces, who were certain to come down in vengeance upon an apparently helpless and muddled Israel."²³⁶

The Hebrew phrase yam sup that Moses used to describe the body of water through which the Israelites passed miraculously means "Red Sea," not "Reed Sea."

"If there is anything that sophisticated students of the Bible know, it is that yam sup, although traditionally translated Red Sea, really means Reed Sea, and that it was in fact the Reed Sea that the Israelites crossed on their way out of Egypt.

"Well it doesn't and it wasn't and they're wrong!"²³⁷

In the article quoted above, the writer explained that the word sup did not originate in the Egyptian language but in Hebrew. Many scholars have claimed it came from an Egyptian root word meaning "reed." He showed that it came from a Hebrew root word meaning "end." Yam is also a Hebrew word that means "sea." The yam sup is then the sea at the end. The ancients used the name yam sup to describe the body of water that lay beyond the farthest lands known to them. It meant the sea at the end of the world. It clearly refers to the Red Sea often in the Old Testament (Exod. 15:4; Num. 21:4; 33:8; Josh. 2:10; 4:23; 1 Kings 9:26; Jer. 47:21; et al.). The Greeks later used the same term, translated into Greek, to refer to the Persian Gulf and the Indian Ocean. The translation of yam sup as Reed Sea is evidently both inaccurate and misleading. It implies that the Israelites simply crossed some shallow marsh when they left Egypt. Such an interpretation lacks support in the inspired record of Israel's Exodus.²³⁸

Moses recorded that God hardened Pharaoh's heart three times in this chapter (vv. 4, 8, 17).

14:5-14 This is the first of Israel's many complaints against Moses and Yahweh that Moses recorded in Scripture. It is the first of ten that culminated in God's judgment of them at Kadesh Barnea (v. 11; Num. 14:22-23).

"This is the first example in the Old Testament of what some scholars call holy war' or Yahweh war.' That is, this war was undertaken by the Lord in defense of His own reputation, promises, and self-interest (14:10-14; see also, for example, 15:3; Deut. 1:30; 3:22; 20:4). It is to be distinguished from ordinary' war that Israel might undertake on her own (Num. 14:39-45)."²³⁹

14:15-25 The cloud became a source of light to the fleeing Israelites but darkness to the pursuing Egyptians (vv. 19-20).

"Thus the double nature of the glory of God in salvation and judgment, which later appears so frequently in Scripture, could not have been more graphically depicted."²⁴⁰

The angel switched from guiding to guarding the Israelites. The strong east wind was another miracle like those that produced the plagues (v. 21; cf. Ps. 77:16-19).

The two million Israelites could have passed through the sea in the time the text says if they crossed in a wide column, perhaps a half-mile wide (v. 22). Some interpreters take the wall of water literally and others interpret it figuratively.

"The metaphor [water like a wall] is no more to be taken literally than when Ezra 9:9 says that God has given him a wall' (the same word) in Israel. It is a poetic metaphor to explain why the Egyptian chariots could not sweep in to right and left, and cut Israel off; they had to cross by the same ford, directly behind the Israelites."²⁴¹

Nevertheless nothing in the text precludes a literal wall of water.²⁴² This seems to be the normal meaning of the text.

The text does not say that Pharoah personally perished in the Red Sea (cf. vv. 8, 10, 28; Ps. 106:7-12; 136:13-15).²⁴³

14:26-31 This miraculous deliverance produced fear (reverential trust) in Yahweh among the Israelites (v. 31). Their confidence in Moses as well as in God revived (cf. v. 10-12).

". . . whenever confidence in Moses increases, as here and at Sinai, it is because of an action of Yahweh."²⁴⁴

"In view of the importance of the concept of faith and trust in God for the writer of the Pentateuch, we should take a long look at these verses. Just as Abraham believed God and was counted righteous (Ge 15:6), so the Israelites, under the leadership of Moses, also believed God. It seems reasonable that the writer would have us conclude here in the wilderness the people of God were living a righteous life of faith, like Abraham. As they headed toward Sinai, their trust was in the God of Abraham who had done great deeds for them. It is only natural, and certainly in line with the argument of the book, that they would break out into a song of praise in the next chapter. On the negative side, however, we should not lose sight of the fact that these same people would forget only too quickly the great work of God, make a golden calf (Ps 106:11-13), and thus forsake the God about whom they were now singing."²⁴⁵

Many critics who have sought to explain away God's supernatural deliverance of Israel have attacked this story. They have tried by various explanations to account for what happened in natural terms exclusively. It is obvious from this chapter, however, that regardless of where the crossing took place enough water was present to drown the army of Egyptians that pursued Israel (v. 28). Immediately after this deliverance, the Israelites regarded their salvation as supernatural (15:1-21), and they continued to do so for generations (e.g., Ps. 106:7-8). The people of Canaan heard about and believed in this miraculous deliverance, and it terrified them (Josh. 2:9-10; 9:9). The critic's problem may be moral rather than intellectual. Some of the critics do not want to deal with the implications of there being supernatural phenomena so they try to explain them away. The text clearly presents a supernatural deliverance and even states that God acted as He did to prove His supernatural power (vv. 4, 18).

"From the start of the exodus, it becomes clear, Yahweh has orchestrated the entire sequence."²⁴⁶

The Lord finished the Israelites' liberation when He destroyed the Egyptian army. The Israelites' slavery ended when they left Egypt, but they began to experience true freedom after they crossed the Red Sea. The ten plagues had broken Pharaoh's hold on the Israelites, but the Red Sea deliverance removed them from his reach forever. God redeemed Israel on the Passover night, but He liberated Israel from slavery finally at the Red Sea.²⁴⁷ In Christian experience these two works of God, redemption and liberation, occur at the same time; they are two aspects of salvation.

Guzik: Exo 14:1-31 - The Crossing of the Red Sea

Exodus 14 - The Crossing of the Red Sea

A. The pursuit of Pharaoh's armies.

1. (1-4) God draws Pharaoh to come out against Israel.

Now the LORD spoke to Moses, saying: "Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea, opposite Baal Zephon; you shall camp before it by the sea. For Pharaoh will say of the children of Israel, 'They are bewildered by the land; the wilderness has closed them in.' Then I will harden Pharaoh's heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD." And they did so.

a. You shall camp before it by the sea: We could say that God set an ambush for Pharaoh. Even after the horror of the death of the firstborn, the change in Pharaoh's heart was only temporary. He was quick to strike at Israel when he had the chance.

b. They are bewildered by the land: This was exactly what God wanted Pharaoh to believe. God told Moses to lead Israel in a way that looked confused. God told Moses and Israel to do something crazy because God knew how He could be glorified through it.

2. (5-9) Pharaoh decides to bring the children of Israel back.

Now it was told the king of Egypt that the people had fled, and the heart of Pharaoh and his servants was turned against the people; and they said, "Why have we done this, that we have let Israel go from serving us?" So he made ready his chariot and took his people with him. Also, he took six hundred choice chariots, and all the chariots of Egypt with captains over every one of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel; and the children of Israel went out with boldness. So the Egyptians pursued them, all the horses and chariots of Pharaoh, his horsemen and his army, and overtook them camping by the sea beside Pi Hahiroth, before Baal Zephon.

a. Why have we done this, that we have let Israel go from serving us? This was a strange question for Pharaoh to ask. It isn't hard to think of at least ten good reasons - namely, ten powerful plagues - why Pharaoh let Israel go.

i. This demonstrates how we are often quick to forget what God has done and what He has shown us. It is easy to quickly move from walking in the spirit to walking in the flesh.

ii. Perhaps Pharaoh thought that the LORD had shot all His arrows and had no more "ammunition" against Egypt. After all, no more died after the plague of the firstborn; but God isn't short on resources. He had plenty of ammunition left.

b. Six hundred choice chariots, and all the chariots of Egypt: Pharaoh was well equipped with the best military resources. Chariots were the most sophisticated military technology available at that time. Israel had nothing except the children of Israel went out with boldness.

i. The idea behind the Hebrew words with boldness (ruwn yad) include the idea of rebellion against authority (1 Kings 11:26-27). The rebellious nature of Israel was good when it was against Pharaoh and all it stood for; it was bad when it was against the LORD, Moses, and all they stood for. The trouble with rebels is they rebel against the wrong things!

ii. Psalm 106:7-12 describes this rebelliousness on the part of Israel at the Red Sea, also mentioned in Exodus 14:10-12: Our fathers in Egypt did not understand Your wonders; they did not remember the multitude of Your mercies, but rebelled by the sea; the Red Sea. Nevertheless He saved them for His name's sake, that He might make His mighty power known. He rebuked the Red Sea also, and it dried up; so He led them through the depths, as through the wilderness. He saved them from the hand of him who hated them, and redeemed them from the hand of the enemy. The waters covered their enemies; there was not one of them left. Then they believed His words; they sang His praise.

3. (10-12) The response of the children of Israel.

And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel cried out to the LORD. Then they said to Moses, "Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt? Is this not the word that we told you in Egypt, saying, 'Let us alone that we may serve the Egyptians?' For it would have been better for us to serve the Egyptians than that we should die in the wilderness."

a. They were very afraid: It made sense for Israel to be afraid. According to all outward observation, Israel was in serious trouble with Pharaoh's armies on one side and the Red Sea on the other. They seemed to have no chance for escape.

i. God led Israel right into a cul-de-sac. There was no was of escape except the way they had come in, and the Egyptian army had that path covered.

ii. We sometimes think that Satan will let us go easily, or we think that that once we leave his kingdom he forgets about us. Yet just like Pharaoh after Israel, Satan pursues us, attempting to keep us at least on the fringes of his domain and hoping to destroy us if he can.

b. The children of Israel cried out to the LORD: This was a good thing to do. When we find ourselves in dangerous places with no easy escape, we must cry out to God, because God is our refuge and strength, a very present help in trouble (Psalm 46:1).

c. Then they said to Moses: Their fear could be understood and their cry to the LORD made sense. Yet their words to Moses show a great lack of faith and loss of confidence in God. No reasonable mind could really think that Moses planned all this to lead the people of Israel to their death in the wilderness.

i. They thought they could read the mind and heart of Moses. We are often wrong and always on dangerous ground when we claim we can read the intentions of other's hearts. Moses said nothing or did nothing that would support such a conspiracy theory, but the children of Israel still thought this way.

d. Let us alone that we may serve the Egyptians: The children of Israel were not yet a week out of Egypt and they were already distorting the past, thinking that it was better for them in Egypt than it really was.

4. (13-14) Moses responds with great courage.

And Moses said to the people, "Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace."

a. Do not be afraid: At this point, Moses could have no idea how God would come through in the situation. All he knew was God certainly would come through. In a sense, Moses knew he was in such a bad situation that God had to come through.

i. When we see that our only help is God, we are more likely to trust Him. Sometimes it is the little things - the things we think we can do in our own strength - that get us down, not the big things that we know only God can do.

b. Stand still: Moses told the people of Israel to stop. This is often the LORD's direction to the believer in a time of crisis. Despair will cast you down, keeping you from standing. Fear will tell you to retreat. Impatience will tell you to do something now. Presumption will tell you to jump into the Red Sea before it is parted. But as God told Israel He often tells us to simply stand still as He reveals His plan.

c. See the salvation of the LORD: Moses didn't know what God would do. Yet he knew what the result would be. He knew that God would save His people and that the enemies of the Lord would be destroyed. He could say to Israel, "the LORD will fight for you."

d. You shall see them no more forever: The idea behind this implies much more than at first look. Moses perhaps spoke in terms of eternity as well as their present time.

B. God leads Israel across the Red Sea.

1. (15-18) God's instructions to Moses: stop praying and start doing.

And the LORD said to Moses, "Why do you cry to Me? Tell the children of Israel to go forward. But lift up your rod, and stretch out your hand over the sea and divide it. And the children of Israel shall go on dry ground through the midst of the sea. And I indeed will harden the hearts of the Egyptians, and they shall follow them. So I will gain honor over Pharaoh and over all his army, his chariots, and his horsemen. Then the Egyptians shall know that I am the LORD, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen."

a. Why do you cry to Me? Before the people, Moses was full of faith. But before God he cried out in desperate prayer. This was good because Moses had to show confidence before the nation to encourage their faith.

b. Why do you cry to Me? There is a time to pray, and a time to act. It can actually be against God's will to stop doing and to only pray in a particular situation.

i. This is especially true when our prayer is not made unto God alone. Sometimes we pray out of the wrong motives and sometimes we pray to inform others who listen. We can use a call to prayer to actually control a situation or we can pray to avoid action or buy time.

c. Lift up your rod, and stretch out your hand: These were simple instructions that resulted in a mighty miracle. In the same manner, the greatest miracle of salvation happens with simple actions on our part.

d. Then the Egyptians shall know that I am the LORD: God was not finished answering Pharaoh's question from Exodus 5:2, when Pharaoh asked "Who is the LORD, that I should obey His voice to let Israel go?" God used the miracle of the parting of the Red Sea to speak to Egypt as much as He used it to speak to Israel.

i. This is an aspect of the spiritual life rarely reflected upon. When God delivers us from a temptation or crisis, it is as much a testimony to our invisible adversaries as it is to us. God uses each victory in our life to tell our unseen enemies of His power and ability to work in and through frail humanity.

2. (19-20) God neutralizes the Egyptian army with the fire.

And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them. So it came between the camp of the Egyptians and the camp of Israel. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.

a. The pillar of cloud went from before them and stood behind them: The pillar previously mentioned in Exodus 13:21-22 was now positioned as a barrier between the attacking Egyptians and the children of Israel. God protected Israel from the Egyptian attack until a way was made through the Red Sea.

i. We often have little idea how much God does to protect us from the attacks of our unseen enemies. We sometimes feel that we are overwhelmed in a present spiritual struggle, but we may not know what it would be like if the LORD pulled back His protection.

b. It came between the camp of the Egyptians and the camp of Israel: The Egyptians didn't know it, but the same pillar that prevented their pursuit of Israel also protected their lives. If they had submitted to the LORD who blocked their way with His presence, they would have been spared.

c. Thus it was a cloud and darkness to the one, and it gave light by night to the other: The pillar was a source of darkness to the Egyptians but a source of light to Israel. This is a vivid picture of how the glory of God can be light to one person yet seem dark to another.

3. (21-22) The waters of the Red Sea are parted, and the children of Israel cross over safely on dry ground.

Then Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided. So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.

a. Moses stretched out his hand over the sea: Other passages (such as Exodus 13:18 and 15:14 identify this body of water as the Red Sea. The Hebrew phrase for Red Sea is yam suph, which clearly means "Reed Sea." Scholars and archeologists have attempted for years to positively identify this body of water.

i. "The term aptly describes the lake region north of the Gulf of Suez comprising the Bitter Lakes and Lake Timsah. It is possible that the Israelites went along the narrow neck of land on which Baal-zephon stood and that the Biblical Sea of Reeds was modern Lake Sirbonis. We are certain that the crossing was in this area because the Israelites found themselves in the Wilderness of Shur after crossing the sea (Exod. 15:22)." (Pfeiffer)

ii. We don't know exactly where the place was, and what the exact geography was. This is especially true because an area like this will change geography every flood or drought season. We do know there was enough water there to trap the Israelites and to later drown the Egyptians. We can surmise that this was perhaps 10 feet of water or so. We also can surmise that there was enough width in the crossing for the large group of Israelites to cross over in one night - perhaps a mile wide stretch.

b. The LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided: Some believe this is simply an ancient legend and did not actually happen. However, modern research has demonstrated that it was completely plausible, according to a Los Angeles Times article by Thomas H. Maugh titled "Research Supports Bible's Account of Red Sea Parting" (3/14/92):

i. "Sophisticated computer calculations indicate that the biblical parting of the Red Sea, said to have allowed Moses and the Israelites to escape from bondage in Egypt, could have occurred precisely as the Bible describes it.

Because of the peculiar geography of the northern end of the Red Sea, researchers report Sunday in the Bulletin of the American Meteorological Society, a moderate wind blowing constantly for about 10 hours could have caused the sea to recede about a mile and the water level to drop 10 feet, leaving dry land in the area where many biblical scholars believe the crossing occurred."

c. The waters were a wall to them on their right hand and on their left: Psalm 77:16-20 gives more detail in the description of the course of events during the Red Sea crossing: The waters saw You, O God; the waters saw You, they were afraid; the depths also trembled. The clouds poured out water; the skies sent out a sound; Your arrows also flashed about. The voice of Your thunder was in the whirlwind; The lightnings lit up the world; the earth trembled and shook. Your way was in the sea, Your path in the great waters, and Your footsteps were not known. You led Your people like a flock by the hand of Moses and Aaron.

4. (23-28) God troubles the Egyptian army, and they are drowned.

And the Egyptians pursued and went after them into the midst of the sea, all Pharaoh's horses, his chariots, and his horsemen. Now it came to pass, in the morning watch, that the LORD looked down upon the army of the Egyptians through the pillar of fire and cloud, and He troubled the army of the Egyptians. And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, "Let us flee from the face of Israel, for the LORD fights for them against the Egyptians." Then the LORD said to Moses, "Stretch out your hand over the sea, that the waters may come back upon the Egyptians, on their chariots, and on their horsemen." And Moses stretched out his hand over the sea; and when the morning appeared, the sea returned to its full depth, while the Egyptians were fleeing into it. So the LORD overthrew the Egyptians in the midst of the sea. Then the waters returned and covered the chariots, the horsemen, and all the army of Pharaoh that came into the sea after them. Not so much as one of them remained.

a. He took off their chariot wheels: God miraculously worked on the side of Israel against the Egyptians. He troubled the army of the Egyptians until Israel had crossed over the Red Sea. Only then did He allow the Egyptian army to continue their pursuit through the parted waters.

b. So the LORD overthrew the Egyptians in the midst of the sea: Though some also regard this as simply an ancient legend, modern research again shows it is completely possible. Thomas H. Maugh continued in his Los Angeles Times article:

i. "An abrupt change in the wind would have allowed the waters to come crashing back into the area in a few moments, a phenomenon that the Bible says inundated the Israelites' pursuers."

c. Stretch out your hand over the sea, that the waters may come back upon the Egyptians: God told Moses to do something with his hand connected with the motion of the sea. We know that it was not really the power of Moses' hand that held back the sea or allowed it to come crashing back upon the Egyptian army. It was the power of God at work.

i. God could have performed this miracle just as easily without Moses' cooperation. Yet, God delights in using human agents to take part in His miraculous works. We can say that many miraculous works of God are yet to be done because no human agent has stepped forth to be the one who will "stretch out their hand."

ii. In addition, this was God's vindication of Moses. Israel previously accused him of the lowest of motivations, and the most evil state of heart (Exodus 14:10-12). Through this work through Moses God showed the whole nation that Moses was their chosen leader.

d. Not so much as one of them remained: The deliverance at the Red Sea became a turning point in Israel's history. In this era of Israel's history they had many troubles ahead but Pharaoh and the Egyptians never troubled them again.

5. (29-31) Summary: another act of redemption on Israel's behalf.

But the children of Israel had walked on dry land in the midst of the sea, and the waters were a wall to them on their right hand and on their left. So the LORD saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.

a. Israel saw the Egyptians dead on the seashore: This was confirmation to Israel that their deliverance from Egypt was real and complete. An oppressed people are slow to believe they are free while their tyrant still lives. God wanted Israel to know that their oppressors were dead.

i. "Somehow the sight of those dead bodies was the concrete sign that salvation and a new life for Israel were now assured." (Cole).

b. So the LORD saved Israel that day out of the hand of the Egyptians: God delivered Israel in seemingly impossible circumstances. He demonstrated His faithfulness to Israel and to all His people.

i. Spurgeon told the story of an old saint who lay on her deathbed and declared that Jesus would never forsake her, because He had promised so. Someone asked her, "But suppose that He did not keep His promise, and you were to be lost?" She answered, "Then He would be the greater loser than I. It is true I would lose my soul, but God would lose all His honor and glory if He were not true." God's motive for delivering us is not only His love for us, but also a desire to guard His own glory and honor.

ii. "Brethren, if we have trusted in God, and have come out of the Egypt of the world through his grace, and have left all its sins behind us, if we were left to die in the wilderness, the Lord Jesus Christ would lose his glory as a Saviour, the divine Father would lose his name for immutable faithfulness, and the Holy Ghost would lose his honour for perseverance in completing every work which he undertakes." (Spurgeon).

c. The people feared the LORD, and believed the LORD and His servant Moses: This was just the result God intended. Sadly for Israel they did not stay in this place of respect and faith toward the LORD. This was probably more a circumstance of feelings than it was of true faith, because they left this place of respect for the LORD and Moses quickly.

i. We can say that the deliverance of Passover and the miracle of the Red Sea go together. If not for the victory won at the Red Sea, the redemption at Passover would have meant nothing. But they would have never made it to the Red Sea without the miracle of God's redemption at Passover. In the same way, the redemption of the cross would mean nothing without the miracle of the resurrection. The two works of deliverance must go hand in hand.

© 2004 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Exo 14:16

The Law is the rod of God in the hand of Moses. It will open up the Red Sea and bring deliverance of those who have been "taken captive by the devil." It is a "school­master to bring us to Christ" (Galatians 3:24).

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 14 (Pendahuluan Pasal)

Overview

Exo 14:1, God instructs the Israelites in their journey; Exo 14:5, Pharaoh pursues after them; Exo 14:10, The Israelites murmur; Exo 14:13, Moses comforts them; Exo 14:15, God instructs Moses; Exo 14:19, The cloud removes behind the camp; Exo 14:21, The Israelites pass through the Red sea, which drowns the Egyptians.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 14 (Pendahuluan Pasal)

CHAPTER 14

God commandeth the Israelites to encamp at Pi-hahiroth, Exo 14:1,2 ; the reason why, Exo 14:3,4 . Pharaoh and his servants repent for letting the people go, Exo 14:5 ; pursue and overtake the Israelites, Exo 14:8,9 . The Israelites are afraid, Exo 14:10 ; and murmur against Moses, Exo 14:11,12 . Moses encourages the people with a promise of deliverance, Exo 14:13,14 . God encouraging Moses, Exo 14:15 , bids the people go forward, Exo 14:16 . God defends the Israelites by the pillar of cloud, Exo 14:19,20 . Moses dividing the sea, Exo 14:21 , the Israelites pass over on dry ground, Exo 14:22 . The Egyptians with all their forces pursue them into the sea, Exo 14:23 . God commands Moses to cause the waters to return on the Egyptians, Exo 14:26 . The waters return, Exo 14:27 . The Egyptians drowned, 14:28. Israel’ s safety, Exo 14:29,30 , and faith, Exo 14:31 .

Or rather, had spoken , to wit, before they came to Succoth, Exo 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.

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 14 (Pendahuluan Pasal)

(Exo 14:1-9) God directs the Israelites to Pihahiroth, Pharaoh pursues after them.

(Exo 14:10-14) The Israelites murmur, Moses comforts them.

(Exo 14:15-20) God instructs Moses, The cloud between the Israelites and the Egyptians.

(Exo 14:21-31) The Israelites pass through the Red sea, which drowns the Egyptians.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 14 (Pendahuluan Pasal)

The departure of the children of Israel out of Egypt (which was indeed the birth of the Jewish church) is made yet more memorable by further works of wonder, which were wrought immediately upon it. Witness the records of this chapter, the contents whereof, together with a key to it, we have, Heb 11:29. " They passed through the Red Sea as by dry land, which the Egyptians assaying to do were drowned;" and this they did by faith, which intimates that there was something typical and spiritual in it. Here is, I. The extreme distress and danger that Israel was in at the Red Sea. 1. Notice was given of it to Moses before (Exo 14:1-4). 2. The cause of it was Pharaoh's violent pursuit of them (Exo 14:5-9). 3. Israel was in a great consternation upon it (Exo 14:10-12). 4. Moses endeavours to encourage them (Exo 14:13, Exo 14:14). II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it (Exo 14:15-18). 2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp (Exo 14:19, Exo 14:20). 3. By the divine power the Red Sea is divided (Exo 14:31), and is made, (1.) A lane to the Israelites, who marched safely through it (Exo 14:22, Exo 14:29). But, (2.) To the Egyptians it was made, [1.] An ambush into which they were drawn (Exo 14:23-25). And, [2.] A grave in which they were all buried (Exo 14:26-28). III. The impressions this made upon the Israelites (Exo 14:30, Exo 14:31).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 14 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 14

This chapter begins with directions of God to Moses, to be given to the children of Israel about the course they were to steer in their journey, with the reason thereof, Exo 14:1, which they observing, a report was brought to Pharaoh that they were fled, and this determined him and his servants to get ready and pursue after them, as they did with a great army, Exo 14:5, which when the Israelites saw, it put them in great fear, and set them to murmuring and complaining against Moses for bringing them out of Egypt, Exo 14:10, who desired them to be still and quiet, and they should see the salvation of the Lord, Exo 14:13, and he is bid to order the people to go on in their journey, and to take his rod and stretch it over the sea and divide it, that Israel might pass through it on dry ground, and the Egyptians follow them, whereby God would be honoured and glorified, Exo 14:15, upon which the Angel of the Lord in a pillar of cloud removed from before there, and went behind them for their protection, Exo 14:19, and Moses stretching out his hand over the sea, and a strong east wind blowing upon it, the waters divided and the Israelites went into it, and the Egyptians followed them, but their host being troubled by the Lord, and their chariot wheels taken off, they found themselves in great danger, and were thrown into a panic, Exo 14:20 and upon Moses's stretching out his hand again over the sea, the waters returned, and Pharaoh and his host were drowned, but the Israelites passed through safely, as on dry land, Exo 14:26, which great work of the Lord being observed by them, influenced their fear of him, their faith in him and his servant Moses, Exo 14:30.