When Pharaoh came near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very afraid. The children of Israel cried out to Yahweh. They said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us out of Egypt? Isn’t this the word that we spoke to you in Egypt, saying, ‘Leave us alone, that we may serve the Egyptians?’ For it would have been better for us to serve the Egyptians than to die in the wilderness.”
Parallel Translations
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When Pharaoh came near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very afraid. The children of Israel cried out to Yahweh.
They said to Moses, “Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us out of Egypt?
Isn’t this the word that we spoke to you in Egypt, saying, ‘Leave us alone, that we may serve the Egyptians?’ For it would have been better for us to serve the Egyptians than to die in the wilderness.”
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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 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?
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.
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And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.
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 bring us forth out of Egypt?
Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.'
Cross-references (34)
- Psalms 107:6 (v10) Then they cried to Yahweh in their trouble, and he delivered them out of their distresses,
- Joshua 24:7 (v10) When they cried out to Yahweh, he put darkness between you and the Egyptians, and brought the sea on them, and covered them; and your eyes…
- Nehemiah 9:9 (v10) “You saw the affliction of our fathers in Egypt, and heard their cry by the Red Sea,
- Psalms 34:17 (v10) The righteous cry, and Yahweh hears, and delivers them out of all their troubles.
- Isaiah 51:12-13 (v10) “I, even I, am he who comforts you. Who are you, that you are afraid of man who shall die, and of the son of man who will be made as grass?…
Show all 34 cross-references
- Matthew 8:25-26 (v10) They came to him, and woke him up, saying, “Save us, Lord! We are dying!” He said to them, “Why are you fearful, O you of little faith?”…
- Exodus 6:9 (v12) Moses spoke so to the children of Israel, but they didn’t listen to Moses for anguish of spirit, and for cruel bondage.
- Numbers 14:1-4 (v11) All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses…
- Psalms 106:7-8 (v11) Our fathers didn’t understand your wonders in Egypt. They didn’t remember the multitude of your loving kindnesses, but were rebellious at…
- Jonah 4:3 (v12) Therefore now, Yahweh, take, I beg you, my life from me; for it is better for me to die than to live.”
- Exodus 3:9 (v12) Now, behold, the cry of the children of Israel has come to me. Moreover I have seen the oppression with which the Egyptians oppress them.
- Exodus 5:21 (v12) They said to them, “May Yahweh look at you and judge, because you have made us a stench to be abhorred in the eyes of Pharaoh, and in the…
- Jonah 4:8 (v12) When the sun arose, God prepared a sultry east wind; and the sun beat on Jonah’s head, so that he fainted, and requested for himself that…
- Exodus 15:23-24 (v11) When they came to Marah, they couldn’t drink from the waters of Marah, for they were bitter. Therefore its name was called Marah. The…
- Exodus 16:2-3 (v11) The whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; and the children of Israel…
- Exodus 17:2-3 (v11) Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you…
- 2 Chronicles 18:31 (v10) When the captains of the chariots saw Jehoshaphat, they said, “It is the king of Israel!” Therefore they turned around to fight against…
- Psalms 53:5 (v10) There they were in great fear, where no fear was, for God has scattered the bones of him who encamps against you. You have put them to…
- Psalms 106:44 (v10) Nevertheless he regarded their distress, when he heard their cry.
- Hosea 4:17 (v12) Ephraim is joined to idols. Leave him alone!
- Matthew 14:30-31 (v10) But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, “Lord, save me!” Immediately Jesus…
- Mark 1:24 (v12) saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!”
- Mark 5:7 (v12) and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t…
- Mark 5:17-18 (v12) They began to beg him to depart from their region. As he was entering into the boat, he who had been possessed by demons begged him that he…
- Numbers 11:1 (v11) The people were complaining in the ears of Yahweh. When Yahweh heard it, his anger burned; and Yahweh’s fire burned among them, and…
- Numbers 11:15 (v11) If you treat me this way, please kill me right now, if I have found favor in your sight; and don’t let me see my wretchedness.”
- Psalms 107:13 (v10) Then they cried to Yahweh in their trouble, and he saved them out of their distresses.
- Psalms 107:19 (v10) Then they cry to Yahweh in their trouble, he saves them out of their distresses.
- Psalms 107:28 (v10) Then they cry to Yahweh in their trouble, and he brings them out of their distress.
- Isaiah 7:2 (v10) David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble…
- Isaiah 8:12-13 (v10) “Don’t say, ‘A conspiracy!’ concerning all about which this people say, ‘A conspiracy!’ neither fear their threats, nor be terrorized.…
- Isaiah 26:16 (v10) Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
- Jeremiah 22:23 (v10) Inhabitant of Lebanon, who makes your nest in the cedars, how greatly to be pitied you will be when pangs come on you, the pain as of a…
- 1 John 4:18 (v10) There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On vv10, 12 They which a little before in their deliverance rejoiced,…
They which a little before in their deliverance rejoiced, being now in danger, are afraid and …
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–12 Exo 14:10 And when Pharaoh drew nigh, the children…
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.
Ver. 10. And they were sore afraid.] Because sorely distressed. They saw no way to escape, unless they could have gone up to heaven: which because they could not, heaven came down to them, though unworthy, that God might get him a name. {Isa 63:12; Isa 63:14} The Israelites herein were far more happy than those ancient Britons, who, being greatly distressed by their northern enemies in the time of Valentinian III, implored the aid of Aetius, the Roman prefect of Gaul, using these words: "To Aetius, thrice consul, the sighs of the Britons": and after thus they complain, "The barbarous enemy beats us to the sea; the sea beats us back to the enemy: between these two kinds of deaths, we are either murdered or drowned." {a} But their implorations prevailed not. Neither found they any other remedy than what the Prince of Orange showed to his soldiers at the battle of Newport; when they had the sea on one side and the Spaniards on the other. If, saith he, you will live, you must either eat up these Spaniards, or drink up this sea. {b}
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{a} Daniel’s Chronicle.
{b} Hist. of Netherl.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v10 Which is not strange; these being now a people…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v10 We have here, I. The fright that the children…
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, Co2 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–12 And when Pharaoh drew nigh,.... Or "caused to draw…
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:
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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.
(t) "fecit accedere", Pagninus, Montanus; "admovit castra", Junius & Tremellius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v10 They were sore afraid - They knew the strength…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v10 Verse 10. The children of Israel cried out unto…
Verse 10. The children of Israel cried out unto the Lord.] Had their prayer been accompanied with faith, we should not have found them in the next verses murmuring against Moses, or rather against the Lord, through whose goodness they were now brought from under that bondage from which they had often cried for deliverance. Calmet thinks that the most pious and judicious cried unto God, while the unthinking and irreligious murmured against Moses.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv11–12 No graves in Egypt - This bitter taunt was…
No graves in Egypt - This bitter taunt was probably suggested by the vast extent of cemeteries in Egypt, which might not improperly be called the land of tombs.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v12 Wilderness. This is the language of dastardly souls. They…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v10 when Pharaoh drew nigh, the children of Israel lifted…
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].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v10 10-12. Cried out unto the Lord — In terror,…
10-12. Cried out unto the Lord — In terror, but not in faith. Because there were no graves in Egypt — No graves at all; words that had a special pathos in the mouths of a people who had been bred in a land renowned for the vastness and grandeur of its sepulchres. The royal cemetery of Memphis stretched more than sixty miles along the Nile, and among its monuments now stands the loftiest and most massive work that man’s hand ever reared. The Theban tombs are magnificent palaces of the dead. To lie unburied after death was deemed in Egypt to be one of the greatest of calamities, and the Israelites had doubtless an Egyptian horror of having their bodies scattered over the desert.
Better for us to serve the Egyptians — Cowardly despair. But it should be remembered they had been degraded by bondage, and the masters before whom they had cowered so long were full in sight with horses and chariots.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. the Egyptians marched] Heb., more graphically, Egypt was…
10. the Egyptians marched] Heb., more graphically, Egypt was marching. Cf. on v. 25, and v. 30.
cried out, &c.] cf. Jos_24:7 (E).
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10–14. The sequel to vv. 5–7. The alarm of the Israelites, as they see the Egyptians approaching, and their encouragement by Moses, ‘told very graphically by J’ (Di.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) The children of Israel . . . were…
(10) The children of Israel . . . were sore afraid.—It has been objected that 600,000 men above twenty years of age had no need to be afraid of such an army as the Pharaoh could have hastily gathered. The entire armed force of Egypt is reckoned by Herodotus (2:166-168) at 410,000, and it is tolerably clear that not one-half of these could have been mustered. It would imply, indeed, more facility of mobilisation than we should have expected in this early age, if Pharaoh was able to bring 100,000 men into the field upon a sudden emergency. Why, then, it is asked, should the Israelites have been “sore afraid” of a force but one-sixth of their number? Were they “arrant cowards?” The answer is that the Egyptian army, whatever its number, was composed of trained soldiers, well-armed and used to war; the 600,000 Israelites were, in the main, unarmed, ignorant of warfare, and trained very imperfectly. Above a million Persian soldiers were defeated and slaughtered like sheep by 47,000 Graeco-Macedonians at Arbela. A similar result would, humanly speaking, have followed on a conflict between the Israelites and the Egyptians at Pi-hahiroth. The fear of the former was therefore perfectly legitimate.
The children of Israel cried out unto the Lord.—If Israel had been unduly timid—which we have shown not to have been the case—at any rate they knew where to make their appeal for succour. There is no help like that of Jehovah.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 Vers. 10-14. THE TERROR OF ISRAEL AND THE COURAGE…
Vers. 10-14. THE TERROR OF ISRAEL AND THE COURAGE OF MOSES. It has been argued that the Israelites, if they were so numerous as stated, (Exo_12:37) must have been wretched cowards, if they were afraid to risk an engagement with such an army as that hastily levied one which Pharaoh had brought with him. But the difference between an army of trained soldiers, thoroughly equipped for war, with helmets, shields, breastplates, swords and spears, and an undisciplined multitude, unarmed for the most part, and wholly unaccustomed to warfare, is such, that the latter, whatever its numbers, may be excused if it does not feel able to cope with the former, and declines an engagement. Numbers, without military training and discipline, are of no avail nay, are even a disadvantage, since the men impede one another. It is not necessary to suppose that the Israelites were debased in character by their long servitude to account for their panic on seeing the army of Pharaoh. They had good grounds for their fear. Humanly speaking, resistance would simply have led to their indiscriminate massacre. The alarm of the Hebrews, and even the reproaches with which they assail Moses, are thus quite natural under the circumstances. What is surprising is, the noble courage and confidence of Moses. Moses, though only vaguely informed, that God would be honoured upon Pharaoh and all his host" (ver. 4), is perfectly certain that all will go well how the result will be achieved, he knows not; but he is sure that Israel will be delivered and Egypt discomfited; his people have no reason to fear they have but to stand still and see the salvation of God" (ver. 13); the Lord will fight for them; " they will have simply to hold their peace" (ver. 14). They were sore afraid. Before the Israelites are taxed with cowardice, let it be considered
1. That they were unarmed. Egypt was so settled a government thatcivilians generally went unarmed; and slaves, like the Hebrews, would scarcely have been allowed to possess any arms, if the case had been otherwise.
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2. They had no military training. Whatever had been done to teach themorder and arrangement in connection with their proposed journey, we may be sure there had been no drill or training in the use of arms, since this would have been regarded by the Egyptians as open rebellion.
3. They were quite unaccustomed to warfare. The Pharaohs main-rainedlarge garrisons of Egyptian and mercenary troops in the frontier provinces, to resist the invasions to which they were liable. The Hebrews may have had occasionally to defend themselves against a hasty raid: but in real war they had stood aloof, and left the fighting to the regular Egyptian army. The children of Israel cried out unto the Lord. The appeal to Jehovah showed that, with all their weaknesses and imperfections, the Israelites were yet true at heart. They knew where alone help was to be obtained, and made their appeal accordingly. No cry is more sure of an answer than the despairing oneLord, save us; we perish.
Vers. 10-14. Divine trial a touchstone to distinguish faith from unfaithfulness.
The Israelites had almost as much ground as Moses to believe in God, and trust his providential care of them. They had seen the whole series of miracles which Moses had wrought. They had found themselves exempt from visitations which fell with the utmost severity on their near neighbours. They had heard from Moses God"s positive promise to bring them into Canaan. (Exo_13:5, Exo_13:11) Yet at the first appearance of danger they lost all heart, all hope. They turned upon Moses with reproaches, taxed him with having brought them out of Egypt against their will, and expressed a readiness to return, and resume their old service. Moses, on the other hand, remained firm did not blench though, like the people, he felt the need of crying to God for aid (ver. 15), yet he did so in a different spirit from them he with faith, they, in panic terror, without it; he, sure that God would somehow grant salvation, they expecting nothing less than almost immediate death. Thus the same trial which shows forth one man"s faith and trust and confidence in God, reveals other men"s want of faith. While things went smoothly, there was no apparent difference an unprejudiced observer might have thought the people just as trustful as their leader but it was not so; and God willed that the difference should be made apparent. God will have faith distinguished from unfaithfulness, and each recognised as what it really is.
I FOR THE HONOUR OF HAS TRUE AND FAITHFUL SERVANTS, which he wills to have set forth in the eyes of men, out of the tender love he bears towards his people. Though they be at the best unprofitable servants," he deigns to recognise merit in their service, and wishes them to be honoured and held in respect by others, assigning them this as a part of their reward.
II FOR THE WARNING OF THE UNFAITHFUL ONES, who, unless a severe trial came, might remain self-deceived, imagining themselves to have true faith, though wholly lacking it.
III FOR THE MERE RIGHTS SAKE. Because he is a God of justice and of truth, abhorrent of pretence, semblance, make-believe; and always on the side of sincerity and openness. There is nothing secret," he tells us, that shall not be made manifest, nor hid that shall not be known". (Luk_8:17) And this revelation of the true character of men and actions, which his truthfulness makes an ultimate necessity, his providence works for here. His trials are touchstones, potent to detect shams, and to prove the faithfulness of the faithful
HOMILIES BY J. ORR Vers. 10-23. The deliverance.
Consider on this section:
I THE CRITICAL SITUATION OF THE ISRAELITES.
1. Their position. Encamping by the sea, beside Pi-hahiroth, before Baal Zephon" (ver. 9). The first view of the sea would probably be attractive to them. Its breeze, after the tedious travel of the desert, would be deliciously refreshing. They would look with a childs wonder and delight on the novel spectacle it presented. They would crowd to the beach to watch its dancing, white-tipped waves, and curiously to listen to its soft, lapping ripple on the shore. Yet this sea, which is to-day their joy and plaything, will have become by the morrow their terror and despair their impregnable prison barrier. The experience is not uncommon. How often does it happen that the very things which at first we are disposed to hail with delight, to welcome and rejoice in, prove afterwards our greatest causes of sorrow! The engagements we enter into, the friendships we form, the bargains we make, the society we are introduced to, etc.
1. The approach of the enemy. The children of Israel lifted up their eyes, and behold the Egyptians marched after them" (ver. 10). The mountains are around, the sea is in front, and now terrible situation! the Egyptians are pursuing, and close at hand. On they come, in whirling chariots, in ranks upon ranks of footmen; the long lines are seen defiling in the distance, and Israel knows that in an hour or two more the avalanche will be upon them, sweeping all before it, burying them in destruction.
2. They were entirely unprepared. They had been resting and unbending, not preparing for battle. The attack took them by surprise. There was no possibility under the circumstances of presenting an effectual resistance to the enemy. But, indeed, had the circumstances been ever so favourable, these hordes of slaves, accustomed so long to crouch before the rod of the taskmaster, would scarcely have attempted it. How critical, how perilous, therefore, the entire situation! A picture this of those straits of life formerly referred to, in which having done our utmost, we can do no more, and no alternative remains but prayer, and quiet waiting upon God.
II THEIR PANIC AND DESPAIR (vers. 10-13). The appearance of the Egyptians naturally threw the Israelites into a state of the most acute terror. Remark:
1. Great allowance must be made for them. We do not read that, on this occasion, God dealt severely with them for the wild, ungrateful words they uttered. He made allowance.
(1) Their situation was really very serious. Placed in like circumstances, we would perhaps not have shown much more faith than they did.
(2) They were unused to the life of freedom. It takes time to teach those who have always been slaves to appreciate the blessings of the opposite condition. They carry their slave habits with them into the state of freedom. The Israelites had not as yet had much comfort in their emancipation. Their painful marches had probably been harder work than even the brick-making of Egypt. They could not as yet feel that it was better to be free, though enduring hardships in their freedom, than to be more comfortably situated and be slaves; Do we blame them? Then reflect how even Christians sometimes murmur and rebel at the self-denials, the sacrifices, the inconveniences, the persecutions, which their Christian freedom entails upon them. You complain, perhaps, that you have a harder time of it now, than even when you served the flesh. It may be true. But do not forget that the difference between your condition now and then, is all the difference between slavery and bondage, between salvation and a state of wrath.
2. Israel"s behaviour was nevertheless very unworthy.
(1) It was faithless. They did not wait to ask or see what God, who had already done so much for them, was about to do now, but at once concluded that he would leave them to perish. It is, indeed, said that they cried unto the Lord" (ver. 10), but then, in the next breath, we read of them reproaching his servant and delegate (ver. 11). They are faithless prayers that come from faithless hearts.
(2) It was ungrateful. How willing they had been to be led out of Egypt! yet now, at the first approach of danger, they turn on their leader, and taunt him for having given them their liberty. Was Moses to blame for the pursuit of Pharaoh? Or did he deserve to be thus requited for the noble stand he had taken on their behalf? Public servants have often much to endure from the fickle humour of the crowd.
(3) it was cowardly. It showed a servile and ignoble spirit even to breathe so base a regret as that they had not been suffered to continue in Egypt.
3. The contrast of their conduct with that of Moses. The bearing of Moses at this crisis was sublime in its calmness and trust. He does not return railing for railing. No angry word escapes his lips in reply to the reproaches of the people. They murmur; he betakes himself to prayer (ver. 15). They look to the visible chariots; he to the invisible power which is mightier than all. They seem bereft of reason, fearing immediate death; he is calm, undaunted, self-collected, and gives them the best of counsel. Ponder his wordsFear ye not, stand still, and see the salvation of the Lord, which he will shew to you today" (ver. 13).
(1) The situation was one in which God alone could bring salvation. They could do nothing for themselves. The salvation must be Gods from first to last.
(2) God would bring them this salvation. The fact that he had brought them into this strait was of itself a pledge that be would find them a way out of it. The believer, who finds himself in situations of difficulty, may cherish the same confidence.
(3) Their duty was to stand still, and see this salvation. So long as means of help are put within our reach, it is our duty to use them. When no such means exist, or when all available means have been exhausted, and still the shadow overhangs us, what remains but to wait patiently on the help of the Most High? Stand still in trust, in prayer, in expectancy, in readiness to advance the instant the word is given. Stand still as opposed to weak murmurings, to passionate regrets, to foolish rebellion against circumstances you cannot alter, so shall you see the salvation of the Lord. " If nothing else will do, God will cleave a way for you through the waves, or better still, will enable you, like Peter, to walk on them. (Mat_14:29)
III GOD"S COMMAND TO MOSES (vers. 15-19).
1. The command came in answer to prayer. Wherefore criest thou unto me" (ver. 15). The words contain no reproach, but imply that prayer needed on the instant to be exchanged for action.
2. Moses was to speak to the people that they go forward. See below.
3. He was to stretch his rod over the sea, and divide the waters (ver. 16).The confidence of Moses, that God would show a way of salvation, was thus justified by the result. The light was not given as early as the people might have wished, but it was given in time. God also announces to Moses his purpose of destroying the Egyptians (vers. 17, 18).
IV THE ADVANCE THROUGH THE SEA. On this notice
1. The change in the position of the pillar of cloud and fire (vers. 19, 20). Moving to the rear, it stood between the Israelites and their pursuers, turning a bright side to the former, and a dark side to the latter. (See below.) By this seasonable change in its position, it
(1) Illuminated the passage for the Israelites. The light would stream on in front.
(2) Made the way dark and perilous for the pursuers.
(3) Hid the pursuers from the pursued, and vice versa. This, besides being an additional defence to the Israelites, saved them from the terror which the sight of their pursuers would naturally awaken. It is related of a party of the Waldenses, that escaping by night from their cruel persecutors, their path lay through the rugged and perilous defiles of the Alps. At length the day broke, and under the light of the rising sun, they turned to survey the track along which they had trod. By a unanimous and irresistible impulse, they fell on their knees to thank God for their marvellous preservation. Here, they had walked on the very verge of a tremendous precipice where a false step would have dashed them to atoms; there, they had skirted the banks of a mountain lake, whose black waters seem to indicate unfathomable depths, etc. But the dangers amidst which they had moved had been veiled by the impenetrable darkness. There are some things which it is better for us not to see. Learn
(1) That God adapts his manifestations of himself to his peoples needs.
(2) That God"s presence with his Church is an effectual bulwark against attack. He can hide his people from their pursuers. He can darken the path of the latter; can confound their wisdom, divide their counsels, perplex them in their courses, and obstruct their progress by providential obstacles.
(3) Spiritually, in times of temptation and trial, we may rely on being illuminated by God"s truth, defended by God"s power, and ultimately conducted to a place of safety.
2. The division of the waters (ver. 21).
(1) It was accomplished by natural agencies, supernaturally directed. The Lord caused the sea to go back by a strong east wind all that night. " The recognition of natural agency in no wise detracts from the supernatural character of the transaction; nay, seeing that direct miracles are no longer to be looked for by the Church, it is even more helpful to faith to find that natural means were employed in this instance, than if the result had been wholly miraculous. It heightens our conceptions of what God can accomplish by means of the agencies of nature. Instance the defeat of the Spanish Armada
(2) It was unexpected and surprising. In considering the ways by which God might conceivably save them, the Israelites probably never dreamt of his opening a path through the sea. So, in those straits of life to which reference has been made, help usually arrives from unexpected quarters, in a way we had not thought of. God"s way is in the sea, and his path in the deep waters, and his footsteps are not known". (Psa_77:19)
(3) It afforded the passage that was required. The march through the sea, certainly, would not be without its difficulties. The violent gale, the thunderings and lightnings, (Psa_77:18) the darkness, the boom of the distant waters, the lurid light of the fiery cloud, the uneven passage, the panic and confusion, the strangeness and fearfulness of the entire situation, would make it an experience never to be forgotten. But if the road was difficult, it was practicable. They could pass by it. God promises to make a way for us. He does not promise that the way wilt always be an easy one.
3. The safe transit (ver. 22). The children of Israel got safely across. They were preserved in the very midst of the hostile element. Nay, the sea, which they had so much dreaded, became on either side a protecting wall to them. The same superintending Providence which secured, in the shipwreck of Paul, that so it came to pass, that they escaped all safe to, (Act_27:44) doubtless brought about a like happy result in the case of the Israelites. Their deliverance became, in after days, the type of any great deliverance wrought by God for his saints. See the figure wrought out in Psa_18:4-20. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Hast thou taken us away to die in the…
Exo_14:11-12
Hast thou taken us away to die in the wilderness?
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The foolish way in which many people anticipate difficulties
I. That many people meet anticipated difficulties in a spirit of great fear.
II. That many people meet anticipated difficulty in a spirit of complaint against those who have generously aided them in their enterprise. It is base to turn upon men who have spent their best energy and wisdom in our service when trouble seems to threaten, But this is the way of the world, a momentary cloud will eclipse a lifetime of heroic work.
III. That many people meet anticipated difficulties in a spirit which degrades previous events of a glorious character. Lessons:
1. That when trials threaten we should trust in God.
2. That fear weakens men in the hour of trial.
3. That it is ungenerous to murmur against those who earnestly seek our good. (J. S. Exell, M. A.)
An unreasonable complaint
During one of the campaigns in the American Civil War, when the winter weather was very severe, some of Stonewall Jacksons men, having crawled out in the morning from their snow-laden blankets half frozen, began to curse him as the cause of their sufferings. He lay close by under a tree, also snowed up, and heard all this; but, without noticing it, presently crawled out too, and, shaking off the snow, made some jocular remark to the nearest men, who had no idea he had ridden up in the night and lain down amongst them! The incident ran through the army in a few hours, and reconciled his followers to all the hardships of the expedition, and fully re-established his popularity.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Great Fear of the Israelites
The Great Fear of the Israelites
v. 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. As the attention of the Israelites was drawn to the pursuing host, they realized the desperate situation in which they found themselves: on the east of them, the sea; on the south, the mountains; on the northwest, the army of Pharaoh. Moreover, they lacked both the weapons and the courage for a successful stand against the armies of the tyrant. It was not a confident prayer which they sent up in this emergency, but a cry of terror.
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v. 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? This was a mixture of bitter irony and unreasoning terror; for Egypt was rich in great sepulchers and monuments. They also forgot that they had received the revelations of Moses with grateful hearts and had willingly followed his directions.
v. 12. Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians? That had happened in only one case, Exo 5:21, whereas the Israelites had otherwise been eager to accept the advice of Moses. For it had been better for us to serve the Egyptians than that we should die in the wilderness. These were unjust reproaches and foreshadowed the subsequent behavior of the children of Israel in the wilderness.
v. 13. And Moses said unto the people, Fear ye not, stand still, and see the salva tion of the Lord which He will show to you today; for the Egyptians whom ye have seen today ye shall see them again no more forever. This heroic confidence of Moses stands out all the more splendidly by contrast with the cringing fear of the people, as the Lord had not revealed to him the form which His deliverance would take.
v. 14. The Lord shall fight for you, and ye shall hold your peace, Moses knew that the deliverance which the Lord would bring about would be of a nature to make the Israelites hush all their laments; they would, in fact, stand by in idle astonishment while the Lord glorified Himself before them.
v. 15. And the Lord said unto Moses, Wherefore criest thou unto Me? Although Moses was outwardly silent, his heart was praying to the Lord with anxious cries. Speak unto the children of Israel that they go forward; they were to march straight ahead.
v. 16. But lift thou up thy rod, the same shepherd’s staff that had figured so largely in Egypt, and stretch out thine hand over the sea, and divide it. He was not merely to cause an unusually low ebb-tide, together with a strong wind to hold the water back, but he was to separate, to cut apart, the waters of the sea, the purpose of the wind afterward being merely to assist in drying off the bottom of the sea. And the children of Israel shall go on dry ground through the midst of the sea.
v. 17. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them, in blind obstinacy, And I will get Me honor upon Pharaoh and upon all his host, upon his chariots, and upon his horsemen. God’s judgment upon Pharaoh was to redound to the everlasting honor of His name.
v. 18. And the Egyptians shall know that I am the Lord when I have gotten Me honor upon Pharaoh, upon his chariots, and upon his horsemen. Thus the Lord strengthens those that believe in Him in the hour of danger and tribulation by giving them the assurance that He Himself will battle for them and deliver them from all their enemies.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 When Pharaoh came close
When Pharaoh came close
The word "Pharaoh" here represents the entire Egyptian army. AT: "When Pharaoh and his army came close" (See: Synecdoche)
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they were terrified
"the Israelites were terrified"
Is it because there were no graves in Egypt, that you have taken us away to die in the wilderness?
The Israelites ask this question to express their frustration and fear of dying. This rhetorical question can be translated as a statement. AT: "There were plenty of graveyards in Egypt for us to be buried in. You did not have to take us into the wilderness to die!" (See: Rhetorical Question)
Why have you treated us like this, bringing us out of Egypt?
The Israelites ask this question to rebuke Moses for bringing them to the desert to die. This rhetorical question can be translated as a statement. AT: "You should not have treated us like this by bringing us out of Egypt!" (See: Rhetorical Question)
Is this not what we told you in Egypt?
The Israelites ask this question to emphasize that this is what they had told Moses. This rhetorical question can be translated as a statement. AT: "This is exactly what we told you while we were in Egypt." (See: Rhetorical Question)
We said to you, 'Leave us alone, so we can work for the Egyptians.'
This can be stated as an indirect quote. AT: "We told you to leave us alone, so we could work for the Egyptians." (See: Direct and Indirect Quotations)
translationWords
terror
cry
grave
die
desert
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v10 14:10-12 This complaint is the first occurrence of what…
14:10-12 This complaint is the first occurrence of what was to become a sad refrain over the next forty years. Instead of believing that the God who had demonstrated his power so overwhelmingly could now save them, the Israelites turned on their rescuer. The cry of the unsurrendered heart is always, “Give me the security of slavery rather than the risk of faith.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.