Exodus 14:19-22 sits inside this longer paragraph.
15Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward. 16Lift up your rod, and stretch out your hand over the sea and divide it. Then the children of Israel shall go into the middle of the sea on dry ground. 17Behold, I myself will harden the hearts of the Egyptians, and they will go in after them. I will get myself honor over Pharaoh, and over all his armies, over his chariots, and over his horsemen. 18The Egyptians shall know that I am Yahweh when I have gotten myself honor over Pharaoh, over his chariots, and over his horsemen.” 19The angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them. 20It came between the camp of Egypt and the camp of Israel. There was the cloud and the darkness, yet gave it light by night. One didn’t come near the other all night.
21Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land, and the waters were divided. 22The children of Israel went into the middle of the sea on the dry ground, and the waters were a wall to them on their right hand, and on their left. 23The Egyptians pursued, and went in after them into the middle of the sea: all of Pharaoh’s horses, his chariots, and his horsemen. 24In the morning watch, Yahweh looked out on the Egyptian army through the pillar of fire and of cloud, and confused the Egyptian army. 25He took off their chariot wheels, and they drove them heavily; so that the Egyptians said, “Let’s flee from the face of Israel, for Yahweh fights for them against the Egyptians!”
Geneva Bible translators 1599 · Public Domain On v20 The cloud showeth light to the Israelites, but to…
The cloud showeth light to the Israelites, but to the Egyptians it was darkness, so that their two hosts could not join together.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–22 Exo 14:19 And the angel of God, which went…
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:
Ver. 19. And the Angel of God.] Christ, the Angel of God’s presence. See Exo 13:21; Exo 23:23.
Read full note →
Went behind them.] So "the glory of the Lord" was "their rearward." {Isa 58:8} He will be to his both van and rear. {Isa 52:12}
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 vv19–22 Not changing his place, for he was the omnipresent…
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.
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 v21 We have here the history of that work of…
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, Co1 10:1, Co1 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.
Read full note →
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, Zac 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, Co1 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!
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 vv19–22 And the Angel of God which went before the…
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:
Read full note →
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.
(y) Pirke Eliezer, c. 42.
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 vv19, 21 The angel of God - Whose ministry was made…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–22 Verse 19. The angel of God] It has been…
Verse 19. The angel of God] It has been thought by some that the angel, i.e., messenger, of the Lord, and the pillar of cloud, mean here the same thing. An angel might assume the appearance of a cloud; and even a material cloud thus particularly appointed might be called an angel or messenger of the Lord, for such is the literal import of the word 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 on Ge 16:7; "Ge 18:13"; and "Ex 3:2".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv19, 21 Exo 14:19. The angel of God — Whose ministry…
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 toward sin and sinners, but a bright and pleasant side toward those that are Israelites indeed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19, 21, 22 The angel of God - Compare the margin reference,…
The angel of God - Compare the margin reference, and see Exo 3:2.
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 vv20–22 A dark cloud, and enlightening the night. It was…
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.
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 vv19, 21, 22 the angel of God--that is, the pillar of cloud…
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 Co2 2:16).
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 vv19, 21 19, 20. The Angel of God — That is,…
19, 20. The Angel of God — That is, the manifestation of God in the pillar of cloud and fire. See Exo_3:2; Exo_3:6. The pillar gave light to Israel, so that they could see how to direct their march, while at the same time it hid their movements from the Egyptians, and, as it was spread between the armies, perhaps seemed to Pharaoh’s host simply like the natural darkness of the night.
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 vv19–22 19, 20. The angel of God, and the pillar…
19, 20. The angel of God, and the pillar of cloud, instead of being: as hitherto, in front of the Israelites, now take their place behind them. ‘That here two accounts of the same thing have been placed side by side, is as clear as anywhere (e.g. Gen_21:1)’ (Di.). The parts relating to the ‘angel of God’ (Gen_21:17; Gen_31:11) will belong naturally to E; those referring to the pillar of cloud, as in Exo_13:21 f., to J.
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 vv19, 21, 22 (19, 20) The angel of God, which went before…
(19, 20) The angel of God, which went before the camp of Israel—The “Jehovah” of Exo_13:21 becomes here “the angel of God,” as “the angel of Jehovah” in the burning bush (Exo_3:2) becomes “God” (Exo_14:4), and “Jehovah” (Exo_14:7). The angel is distinguished from the cloud, and represented as antedating its movements and directing them. It is clear that the object of the movement now made was double: (1) to check and trouble the Egyptians by involving them in “cloud and darkness;” and (2) to cheer and assist the Israelites by affording them abundant light for all their necessary arrangements. Although there is nothing in the original corresponding to our translators’ expressions, “to them,” “to these,” yet those expressions seem to do no more than to bring out the true sense. (Comp, the Targums of Onkelos and Jonathan, the Syriac Version, and the Commentaries of Rosenmüller, Maurer, Knobel, and Kaliseh.)
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 vv19–22 Ver. 19-22. THE PASSAGE OF THE RED SEA. The…
Ver. 19-22. THE PASSAGE OF THE RED SEA. The Egyptians had arrived in the near neighbourhood of the Israelite camp, at the close of a long days march, towards evening. Having ascertained that the fugitives were still, as they had expected them to be, shut in between the sea and the wilderness, they were content, and made no immediate attack, but encamped over against them. Hereupon, the pillar of the cloud," which was at the time in front of the Israelite camp probably near the point where God intended the passage of the sea to be effected removed" from this position, and placed itself directly behind the Israelite encampment, between them and the Egyptians. This movement alone was calculated to alarm the latter, and prevent them from stirring till near daybreak; but, the better to secure their inaction, the pillar was made to overshadow them with a deep and preternatural darkness, so that it became almost impossible for them to advance. Meanwhile, on the side which was turned towards the Israelites, the pillar presented the appearance of a bright flame, lighting up the whole encampment, and rendering it as easy to make ready for the march as it would have been by day. Thus, the beasts were collected and laden the columns marshalled and prepared to proceed in a certain fixed order and everything made ready for starting so soon as the bed of the sea should be sufficiently dry. Moses, about nightfall, descending to the water"s edge, stretched forth his rod over the waves, and, an east wind at once springing up accompanied perhaps by a strong ebb of the tide the waters of the gulf were parted in the vicinity of the modern Suez, and a dry space left between the Bitter Lakes, which were then a prolongation of the Gulf, and the present sea-bed. The space may have been one of considerable width. The Israelites entering upon it, perhaps about midnight, accomplished the distance, which may not have exceeded a mile, with all their belongings, in the course of five or six hours, the pillar of the cloud withdrawing itself, as the last Israelites entered the sea-bed, and retiring after them like a rearguard. Thus protected, they made the transit in safety, and morning saw them encamped upon the shores of Asia.
The angel of God. The Divine Presence, which manifested itself in the pillar of the cloud, is called indifferently the Lord", (Exo_13:21 Exo_14:24) and the Angel of God just as the appearance to Moses in the burning bush is termed both God" and the angel of the Lord". (Exo_3:2) Which went beforei.e. ., which ordinarily, and (so to speak) habitually preceded the camp". (Psa_78:14) And stood behind them. Took up a fixed station for the night, or the greater portion of it.
Read full note →
Vers. 19-22. God protects his own, but in strange ways.
The passage of the Red Sea was the crowning miracle by which Godeffected the deliverance of his people from the bondage of Egypt; and all its circumstances were strange and worthy of notice.
I THE PRESENCE OF THE LORD, WHICH HAD BEEN WONT TO LEAD THEM, REMOVED AND WENT BEHIND THEM. They had to enter the dark and slimy bed from which the sea had retired without the cheering sight of the Divine presence before their eyes beckoning them on. So there are occasions of trial in the life of every man, when God,seems to withdraw his presence, to remove himself, to go behind us," so that we cannot see him. Sometimes he withdraws himself in grief or in anger; but more often he does it in mercy. The temporary obscuration will advantage the soul under the circumstances. There is perhaps some secular work to be done which requires all its attention, like this passage, where every step had to be taken with care. Short separations are said to intensify affection; and the sense of the Divine presence is more valued after a withdrawal, like the sun"s light after an eclipse.
II THE PILLAR OF THE CLOUD, WHICH HAD BEEN WONT TO BE ALL SMOKE, OR ALL FIRE, WAS NOW BOTH AT ONCE. 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. " The eye sees that which it has within itself the power of seeing. To the godly the presence of God is a joy and a delight, a brightness and a radiance. To the ungodly it is an awful and alarming thing, a cloud which mars their enjoyment. When Jesus was on earth, there were those among the inhabitants of Palestine who besought him to depart out of their coasts". (Mat_8:34) The ungodly fear to look upon God. He is to them dark, mysterious, terrible. The sense of his presence paralyses them they cannot stir till it is removed. But to the godly, it is light in the darkness it illuminates mind and soul and spirit it cheers and brightens the pathof life it irradiates even the obscurest gulf that we have to traverse. Let us bear in mind that when the Divine presence is removed from before our eyes, it is still in no case far from us. If at any time we do not see God, he at all times sees us. We have only to make an effort, and we can in a short time recover our perception of his presence.
III BY MEANS OF A STRONG EAST WIND THE WATERS WERE DIVIDED, UPON MOSES STRETCHING OUT HIS HAND OVER THE SEA. We may note here,
1. The weakness of the instrument. The rod of Moses, stretched over thesea, or towards the sea, from some vantage-point on the shore how small a thing was this! How incapable in itself of producing any important effect! Yet in the providence of God, it was made a link in the chain of causation by which was brought about one of the greatest events in the whole course of mundane history. Must we not conclude from this, that, when God appoints means, however weak and trivial they may be in themselves, they become at once by his appointment, matters of the highest consequence? Again we may note,
2. The employment of a natural agency, insufficient in itself to accomplishthe end, yet having a natural tendency towards its accomplishment. God, the author of nature, uses nature as a help towards accomplishing his ends, even when the help is but small. Our Lord fed the 5000 and the 4000, by means of loaves and fishes already existing, though the material which they furnished could but have gone a short way. He anointed the blind man"s eyes with spittle and clay, and bade him go, wash in the pool of Siloam," using means which were to some extent reputed salutary, but which of themselves could never have restored sight. So with the east wind. We must not suppose that it divided the sea by its own natural force. God used it, as he used the spittle and the clay, and made it accomplish his purpose, not by its own force but by his own power. And so generally with the forces which seem to remove obstacles from the path of God s people in this life they are potent through his agency, because he sets them to work, and works through them.
IV THE SEA, ON WHICH PHARAOH COUNTED FOB THEIR DESTRUCTION, BECAME FIRST THEIR DEFENCE AND THEN THEIR AVENGER. The waters were a wall unto them. " But for the two bodies of water, on their right and on their left, Pharaoh"s force might have outflanked the host of Israel, and fallen upon it on three sides, or even possibly have surrounded it. God can at any time turn dangers into safeguards. When persecutors threaten the Church, he can turn their swords against each other, and allow the Church to pass on its way in peace. When temptations assault the soul, he can give the soul such strength, that it conquers them and they become aids to its progress. And with equal ease can he make the peril which menaces his faithful ones fall, not upon them, but upon their adversaries. The furnace heated to consume the three children" destroyed none but those bitter persecutors who had arrested them and cast them into the fire. (Dan_3:22) The lions of Darius the Mede devoured, not Daniel, but those men that had accused Daniel" (ib. 6:24). The Jews, who had sought to destroy the infant Church by prejudicing the Romans against Christ (Joh_19:12) and his apostles, (Act_24:1-9) were themselves within forty years of Christs death, conquered and almost exterminated by these same Romans. The ungodly are ever falling into their own nets together," while the godly man for whom the nets are set escapes them.
HOMILIES BY J. ORR
Vers. 19, 20Light to the friend, darkness to the foe.
We are told that as the Israelites were about to cross the Red Sea, the fiery-cloudy pillar changed its position, and came between them and the Egyptians. It was the self-same pillar, but it wore a very different aspect to friends and foes respectively. It was, we read, a cloud of darkness to them (the Egyptians), but it gave light to these (the camp of Israel). " We should notice that the same double aspect belongs to all God"s manifestations of himself, in Law and Gospel, in matter and spirit, in the world, and in the Church.
I GOD"S ATTRIBUTES have this double aspect. Not one of his attributes but has a bright side turned to the believer, and a dark side to the wicked. This is true even of such attributes as holiness and justice, from which the believer, as a sinner, might seem to have most to fear. Faithful and just to forgive us our sins, and to cleanse us from all unrighteousness". (1Jn_1:9) So God"s omnipotence, which is hostile to the transgressor, is pledged to defend, bless, and save the saint. (Jud_1:24) God"s eternity, in like manner, is given to the believer for a dwelling-place (Deu_33:27; Psa_90:1) but how terrible an aspect it has to the evil-doer! The dark side of love is wrath. If God be for us, who can be against us?". (Rom_8:31) But on the other hand, It is a fearful thing to fall into the hands of the living God". (Heb_10:31)
II GOD"S LAWS have this double aspect.
1. Physical laws. The constitution of nature is favourable to virtue, hostile to vice (See Butler"s Analogy).
2. Moral law, for this, while awarding life to the obedient, is a ministry of condemnation to the sinner.
3. Mental and spiritual laws. Take e.g. the law of habit. The law of habit, which applies alike to all our physical, mental, and moral actions, must be regarded in its design as a truly benevolent one. But the law of habit, when the soul yields to sin, works death to the sinner: like the pillar of cloud which made day to Israel, and was darkness to the Egyptians, so the law, which is bright to the well-doer, sheds night upon the path of the sinner, until he is plunged into the sea of death" (Theodore D. Woolsey).
III GOD"S WORD has this double aspect. To the prayerful, believing, docile mind, it is a source of unfailing light. It is a lamp to the feet and a light to the path. (Psa_119:105) But to the proud, the unbelieving, and the presumptuous, it is only darkness. These can see nothing in it but difficulties, incredibilities, contradictions, moral monstrosities. It is full of stumbling-blocks. The more they read it, the more are they blinded by it. They read only to discover some new fault or error.
IV GOD"S VERY GOSPEL has this double aspect. The preaching of the Cross is to them that perish foolishness, but to us who are saved it is the power of God". (1Co_1:18-24) It repels the one class, and attracts the other. To the one, it is a savour of life; to the other, a savour of. J.O. (2Co_2:16)
HOMILIES BY J. URQUHART Vers. 19-31. The goodness and severity of God.
I WHAT GOD IS TO HIS OWN IN THE DAY OF TROUBLE.
1. He comes between them and their foes. Gods presence is between us and our enemies, and they can do no more against us than his love permits.
2. He is light to them in the time of peril.
3. The waters are divided before them However much our way may seemhedged in, Gods arm will open up a path for us.
4. The way was not only a path of escape, but one of perfect safety; thewaters were a wall to them upon the right hand and the left.
II WHAT GOD IS TO HIS PEOPLES FOES.
1. Their path is wrapped in darkness. They cannot lay hold of the weakestof those who but a moment before seemed wholly in their power. They are perplexed and baffled.
2. Daring to follow they are filled with horror by the revelation that theircontest is with the mighty God: they are face to face not with the servant, but the master.
3. Their progress is arrested (25).
4. They in vain attempt to flee. Men may flee to God; they cannot flee from God.
5. They are overwhelmed with destruction.
III THE RESULT OF THE CONFLICT (31).
1. The people are filled with holy awe. They feared Jehovah. Gods judgments deepen in his people"s hearts the sense of his terribleness and majesty.
2. It strengthened their faith; they believed the Lord.
3. It produced a spirit of obedience: they believed has servant Moses. " They were baptized unto Moses in the cloud and in the sea. The outcome of fear and trust must be full obedience to him who leads us into the promised rest the Shepherd and Bishop of our souls. U.
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 v19 Between the camp of the Egyptians and the camp…
Exo_14:19-20
Between the camp of the Egyptians and the camp of Israel.
Read full note →
Lessons
1. God in Christ moveth Himself in His hand or work where the Church doth most need help. Before and behind Israel is He.
2. God by Christ the Angel of His Covenant hath given and doth give all help to His Church (Exo_14:19).
3. God sets His posture for help between cruel persecutors and His Church.
4. The very same means God makes to darken His enemies which enlighten His people. So the gospel.
5. This interposition of God keeps the wicked world from destroying His Church (Exo_14:20). (G. Hughes, B. D.)
The removal of Israels cloud to the rear
This passage leads me to speak of God our Rearward. It is God alone who can make the past a source of peace and comfort. We think much of the future; we desire greatly to have an assurance that all will be well with us in time to come. We accept with gratitude the promise, The Lord shall go before thee; but do we fully consider how important the concluding part of that passage is--and be thy rearward?
I. We often need to be deeply impressed with the memory of past blessings.
II. We need the pillar of cloud behind us for our protection from the evil consequences of the past. Wonderful sight! the angel of the Lord breaking camp and going to their rear! that beautiful meteor, the guiding cloud, sailing back over their six hundred thousand fighting men, powerless as their infants, while Egypt was pouring out its swarming myriads to swallow them up. So, my soul! thy sins and the hosts of hell are ready this day to destroy thee; but the angel of the covenant has not forsaken thee; faith can see Him, as plainly as Israel beheld Him going to their rear to stand between them and danger; are not His promises a pillar of cloud to you, and do they not stand between you and the past, saying, I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins?
III. This rearward angel and this pillar of cloud seem to bid me to say to believers, it shall be well with you. For these two things are true concerning all who believe in Jesus. First, you have not seen your best days; and, secondly, you never will. Never through eternity, will you arrive at that summit of bliss from which you will anticipate declension. Onward and upward is to be your way. (N. Adams, D. D.)
Different effects of the same events and dealings
1. A family is visited by dreadful calamity; is reduced from a state of ease and affluence to comparative want. The members of this family are of very different characters; some of them sincere believers, devout worshippers, faithful servants of God; ever considering their talents, as lent for Gods use. Other members of the family are the reverse of all this; sensual, worldly, regardless of spiritual things; caring for nothing, but that to-morrow may be as this day, and much more abundant. Observe, now, how differently these members of the same family will be affected by what has befallen them: how the calamity will wear a bright side to some, and a dark side to others. Trouble of another kind overtakes the same family; a friend, a relation, upon whom the comfort of their life depended, is suddenly removed by the stroke of death. Some acknowledge the providential hand of God, inflicting a wound, but supplying a gracious remedy; they are drawn the more closely to their sure, unchangeable Friend. But who are they, that are sitting down gloomy and disconsolate and refusing to be comforted? They are the godless members of this family, whose all is in the world, in the creature. And thus, while some are utterly discomfited by this loss, others can find it to be their gain.
2. This leads me to speak upon the different impressions made upon different persons by the means of grace, by the doctrines, and promises, and precepts of the gospel. The humble, faithful servant of God, derives light and life from every portion of Divine revelation. Very contrary to this are the views and feelings of the blinded sinner; nay, of the careless, lukewarm, outward believer. The same doctrines, which afford so much satisfaction and peace to the godly wear to him a different aspect; there is no beauty in them that he should desire them; no power derived from them even to affect, much less to change, the heart. The same promises also appeal to him without any encouraging, life-giving effect. And the same holy precepts, instead of being loved and honoured, are a trouble to his soul: conscience whispers, that he ought to obey them; and the law of God, instead of being his guide, stands in opposition to him, and fills him with fear. The light that is in him is darkness; that which is a light to others, and should be a light to him, is perverted into darkness; and then, how great is that darkness! (J. Slade, M. A.)
The glory in the rear
God is always with those who are with Him. If we trust Him, He hath said, I will never leave thee, nor forsake thee. There is a special and familiar presence of God with those who walk uprightly, both in the night of their sorrow, and in the day of their joy. Yet we do not always in the same way perceive that presence so as to enjoy it. God never leaves us, but we sometimes think He has done so. The sun shines on, but we do not always bask in his beams; we sometimes mourn an absent God.
I. In considering the subject of the Lords abiding with His people, I shall first call attention to the Divine presence mysteriously removed. The angel of God, which went before the camp of Israel, removed.
1. The symbol of Gods presence removed from where it had usually been. So has it been with us at times: we have walked day after day in the light of Gods countenance, we have enjoyed sweet fellowship with Jesus Christ our Lord, and on a sudden we have missed His glorious manifestation.
2. Moreover, they missed the light from where they hoped it would always be. Sometimes you also may imagine that Gods promise is failing you; even the word of God which you had laid hold upon may appear to you to be contradicted by your circumstances. Then your heart sinks to the depths, for if the foundations be destroyed, what can the righteous do?
3. The pillar of fire also removed from where it seemed more than ever to be needed. Even thus is it with you, who once walked in the light of Gods countenance; you perhaps have fallen into temporal trouble, and at the same moment the heavenly light has departed from your soul. Now, it is bad to be in the dark on the kings highway; but it is worse to be in the dark when you are out on the open common, and do not know your road. It is well to have a guide when the road is easy; but you must have one when you are coming upon precipitous and dangerous places. Then let him trust; but he will need all the faith of which he can be master. Oh, my Lord, if ever Thou dost leave me, forsake me not in the day of trouble.. Yet what have I said? It is a day of trouble when Thou art gone, whatever my condition may be.
4. Thus it did seem a mysterious thing that the Covenant Angel should no longer direct the marchings of the host of God, and I dare say that some of them began to account for it by a reason which their fears would suggest. I should not wonder that, if they had been asked why the blazing pillar was no longer in the van, they would have replied, Because of our murmurings against the Lord and His servant Moses. God will not go before us because of our sins. This, however, would have been a mistake. There was not a touch of the rod about this withdrawing of His presence from the van, not even a trace of anger; it was all done in lovingkindness. So you must not always conclude that the loss of conscious joy is necessarily a punishment for sin. Darkness of soul is not always the fruit of Divine anger, though it is often so. Sometimes it is sent for a test of faith, for the excitement of desire, and for the increase of our sympathy with others who walk in darkness. There are a thousand precious uses in this adversity. Yet it is a mysterious thing when the light of the future fades, and we seem to be without a guide.
II. Now all this while the Divine presence was graciously near.
1. The Angel of the Lord had removed, but it is added, He removed and went behind them, and He was just as close to them when He was in the rear, as when He led the van. He might not seem to be their guide, but He had all the more evidently become their guard. He might not for the moment be their Sun before, but then He had become their Shield behind. The glory of the Lord was their rereward. Oh, soul, the Lord may be very near thee, and yet He may be behind thee, so that thine outlook for the future may not be filled with the vision of His glory.
2. Note in the text that it is said the pillar went, and stood behind them. I like that, for it is a settled, permanent matter. The Lord had removed, but He was not removing still. Even thus the Lord remaineth with the dear child of God. Thou canst not see anything before thee to make thee glad, but the living God stands behind thee to ward off the adversary. He cannot forsake thee.
3. What is more, these people hart God so near that they could see Him if they did but look back. See how the Lord has helped you hitherto.
4. A thoughtful person would conclude the Lord to be all the more evidently near because of the change of His position. When a symbol of mercy comes to be usual and fixed, we may be tempted to think that it remains as a matter of routine. If the rainbow wore always visible it might not be so assuring a token of the covenant. Hence the Lord often changes His hand, and blesses His people in another way, to let them see that He is thinking of them.
III. The Divine presence wisely revealed. That the symbol of Gods presence should be withdrawn from the front and become visible behind, was a wise thing.
1. Observe, there was no fiery pillar of cloud before them, and that was wise; for the going down into the Red Sea was intended to be an act of lofty faith. The more of the visible the less is faith visible.
2. Moreover, let us mark that the cloudy pillar was taken away from the front because the Lord meant them simply to accept His word as their best guidance.
3. Moreover, God was teaching them another lesson, namely, that He may be near His people when He does not give them the usual tokens of His presence.
4. The host of Israel did not require any guide in front when they came to the sea. How is that? say you. There were no two ways to choose from: they could not miss the way, for they must needs march through the sea. So when men come into deep trouble, and cannot get out of it, they scarcely need a guide; for their own plain path is submission and patience.
5. What they did want was the pillar of cloud behind them, and that is where they had it. What was that cloud behind them for? Well, it was there for several reasons: the first was to shut out the sight of their enemies from them. The cloudy pillar went behind for another reason, namely, that the Egyptians might not see them. Their enemies were made to stumble, and were compelled to come to a dead stand. Be calm, O child of God; for the Covenant Angel is dealing with your adversaries, and His time is generally the night.
IV. That the Divine presence will one day be more gloriously revealed. The Lord will go before you; and the God of Israel will be your rereward. This is the condition into which the Lord brings His people when they depart from Babylon, and are no more conformed to this present evil world.
V. This Divine presence has a twofold aspect: that same glory which lit up the canvas city, and made it bright as the day, darkened all the camps of Egypt. They could see nothing, for the dark side of God was turned to them. Oh, is it not a dreadful thing that to some men the most terrible thing in the world would be God? If you could get away from God, how happy you would be! One of these days Jesus will tell you to depart. Keep on as you were, says He, you were always departing from God; keep on departing. Depart from Me ye cursed! That will be the consummation of your life. (C. H. Spurgeon.)
Lessons
I. The sureness of Gods interposition when He is needed, in the way His wisdom chooses (Exo_14:19). When we are called to difficult duty, God will keep His promise to be with us, and always His help will be found stationed at the exposed point.
II. The revelation of a twofold character in Gods dealings with men (Exo_14:20; see Luk_2:34; 2Co_2:16; Rev_11:5; Mat_21:42-44; Joh_9:39).
III. The practical bearing of a courageous faith (Exo_14:21). We may never be put before an actual ocean tossing with billows under difficult stress of demand like this; but we shall often be placed where mere obedience is commanded, and where Gods covenant is all that ensures success. Doing duty belongs to us; achieving deliverance belongs to God. Then it is that an unbroken faith laughs at impossibility, and says, It shall be done!
IV. The perfect safety of a believers exposure, upon a promise of the living God (Exo_14:22). One of Aristotles sayings may well be quoted here. He says: Every how rests upon a that. That is, if God has declared that a difficult duty is to be done, He may be trusted to show how it is to be done. He will never ask us into straits of obedience without providing for our preservation. And when once a path of service is lying out before us, it does not matter at all how dangerous it appears; we shall go through it without harm. So our safety is in the exposure when God is our companion. His love will hold the sea-walls steady, and the seawalls will keep back Pharaoh. Some solicitous friends once warned Whitefield to spare himself in such extraordinary efforts; he only answered with words that long ago went into history I am immortal till my work is done!
V. The forgetfulness and incorrigibleness of a daring unbelief (Exo_14:23).
VI. The mercy of God, exhibited in the fact that the way of the transgressor is hard (Exo_14:24). Up to the last moment there was a chance for that pursuing army to retreat by the way they came. So it was a manifest benevolence to them on the part of God to hinder them as much as possible. Chrysostom calls attention to the familiar fact that God always warns before He waits, and waits before He strikes, and strikes before He crushes, so as to give space for repentance. He threatens plagues so that we may avoid plagues; and indeed, remarks the golden-tongued orator, it is doubtful whether the prospect of hell has not availed as much as the promise of heaven in hindering the blasphemies of open sin. We may safely assert now that many a man has had occasion to thank God that his chariot-wheels drave heavily, so that he recognized the hindering hand of his Maker (Exo_14:25).
VII. Our last lesson is concerning the sure judgments of Almighty wrath when once the cup of iniquity is full (Exo_14:26). (C. S. Robinson, D. D.)
A double aspect
It makes a good deal of difference which side of a barrier you are on, in your estimate of the actual worth of that barrier. To the burglar, a strongly barred door is a great annoyance. It is a real comfort to those who can lie down to sleep behind it at night. A garden wall is a pleasant protection to those who can walk freely within its enclosure. It frowns gloomily on those whom it shuts out from a share of the joys within. Anothers wrong-doing which separates him from us, may be a source of light to us and of only despair to him. Even a cause of misunderstanding with others may be a source of advantage to us and of worry to them. The cloud of trouble which they and we faced together for a while, now that it has been put behind us, and before them, may shed light on our path by the lessons it teaches us, while it confuses them just as much as ever. The knowledge of the Scriptures, and the commandments of the moral law, only make plainer the course of the child of God; but they are a cause of continued trial and discomfort to him who is unwilling to walk in the way God has pointed out. (H. C. Trumbull.)
The dividing pillar
A tradition current in the west of Scotland tells that when one of the Covenanting preachers and his little band of hearers had been surprised on a hill-side by the military, the minister cried out, Lord, throw Thy mantle over us, and protect us. And immediately out of the clear sky there fell a mist, which sundered and protected the pursued from the pursuers. And a Netherland tradition tells how a little army of Protestants was once saved from the king of Spains troops by the flashing lights and noise as of an army sent by the Lord to throw confusion into the camp of the enemy. The teacher will recollect the story of the Christian woman, who calmly awaiting in her home the approach of the enemy, was, in answer to her prayer, saved from them by a circling wall of snow. The dividing pillar is a reality yet. (S. S. Times.)
Different aspects of the same thing
There are many scenes in life which are either sad or beautiful, cheerless or refreshing, according to the direction from which we approach them. If, on a morning in spring, we behold the ridges of a fresh-turned ploughed field from their northern side, our eyes, catching only the shadowed slopes of the successive furrows, see an expanse of white, the unmelted remains of the nights hailstorm, or the hoar-frost of the dawn. We make a circuit, or we cross over, and look behind us, and on the very same ground there is nothing to be seen but the rich brown soil, swelling in the sunshine, warm with promise, and chequered perhaps here and there with a green blade bursting through the surface. (J. A. Froude.)
Verses 21-25 Made the sea dry land.--
The sea-path
I. The deed of valour. Moses walking down the gravelly beach into the sea; Israel following. A lesson to us to come with boldness.
II. The miraculous way. We walk in new and unseen ways.
III. The overthrow of the enemy.
1. His wrath.
2. His foolhardiness; forgetting the plagues. All sin is irrational.
3. His sudden destruction. Death surprises the impenitent.
IV. The same instruments both defending and destroying.
1. The cloud.
2. The water.
3. The gospel.
V. What Israel found in the sea-path.
1. Rebuke for the murmuring.
2. Filial fear.
3. Trust in God.
4. Trust in Moses.
5. Nationality; before, they were all slaves, then free men, now a nation.
Learn:
1. All people must struggle and dare.
2. Our characters come from soul-struggles where self is abandoned, and trust is put in God.
3. Mans extremity is Gods opportunity.
4. God will, out of every temptation, make a way of escape. (Dr. Fowler.)
A treacherous element
An easy conquest! said the eagle, attracted by the glittering scales of a large fish, which shone through the clear, deep waters of the lake. An easy conquest! As he dashed into the water, it was as if lightning had smitten the cliff and a fragment of it had fallen into the lake. There was a struggle; the fish dived, and drew the eagle with it. Ah! exclaimed the drowning king of birds, had I been in the air, who would have dared to measure strength with me? But in this strange and treacherous element, I am overcome by one whom elsewhere I should have despised. (Great Thoughts.)
Safe in the danger of duty
The waters were a wall unto them on their right hand, and on their left. It is amazing what a blessing the things that we dreaded most become to us, when we go straight toward them at the call of God! The sea of business troubles, which looked as if it never could be crossed, but which we had no choice but to enter, how it opened right and left as we came to it, and then became to us a wall against competitors on either side, because we had ventured into its very depths when it was our clear duty to do that and nothing else! That desert life of danger which we entered with fear and trembling, at the call of our country, or of some loved one of our family, or of some dear friend, how its very exposures and trying experiences toughened us and trained us, and made us stronger and manlier and happier, so that its results to-day--its physical and mental and moral results-are as a wall of protection to us on our right hand and on our left! There is no place in all the world so safe for us as the place of danger, when danger is a duty. The best way of caring for ourselves is not to care for ourselves. If we want to walk dry shod, with a wall shielding us on either hand, the better way is to plunge right overboard into a sea of work or of trial or of peril, when God says Go forward. (H. C. Trumbull.)
Overthrew the Egyptians.
The destruction of the Egyptians
Consider this destruction of Pharaoh and his host as--
I. A judgment. It was--
1. Sudden in its execution. No warning given.
2. Terrible in its nature. Involving the destruction of a whole army, the picked men of the most powerful nation in the world.
3. Well merited by the subjects of it. Repeated warnings were conveyed in the plagues, yet all were now disregarded.
II. A deliverance. Israel delivered from Pharaoh--
1. Out of a perilous situation.
2. Notwithstanding their want of faith.
3. By a glorious miracle.
III. A lesson to--
1. The sinner. Beware lest your end be like Pharaohs; heed the warnings given to you.
2. The Christian. Learn to know the greatness of your deliverance from the host of Satan. (H. Barnard, B. A.)
It is not always safe to follow those who are in the path of duty
A place that is the safest in the world for one man may be the most dangerous in the world for the next man. The portcullis which comes down to shut in the endangered refugee, may crush to death his close pursuer. Because another man actually saves his life and acquires new strength by exposing himself in some sea of battle, or pestilence, or perils of search for a lost one, it is no reason why you should venture in that same line. II God told him to go there, the very waves of danger were a shield to him; but if you have no call there, those waves may overwhelm you. His risks in business prove his safety, because he made them in faith, when God commanded them. They would be your ruin if you presumed on them without a command from God, The question for you is not, Is that other man safe in that sea? but, Do I belong there? The call of God settles the question of your place of duty and your place of safety. God gives the walls of protection to His children when they are where He tells them to be. God throws down those very walls on those who have no business to be there. (H. C. Trumbull. )
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v19 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_14:19-22
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_14:19-22
THE DIVINE PRESENCE IN ITS RELATION TO THE LIFE OF THE GOOD
Read full note →
The angel of God went before the camp of Israel. Who was this angel? It was no created messenger. It was none other than the Son of God (Exo_14:24). The same appeared to Moses in the burning bush. The same wrestled with Jacob. All who set themselves against the good are in reality in conflict with the Son of God. They are engaged in a hopeless task, as we shall presently see.
I. That the Divine presence is not always straight before the inner eye of the Christian, and its apparent absence may occasion a momentary perplexity. “And the angel of God, which went before the camp of Israel, removed and went behind them.” So far on the journey the pillar of cloud had remained in front of the Israelites, so that all could easily see and derive comfort from it. And so the presence of God is generally before the eye of the pure soul, that it can be closely followed; and if it remove from this position anxiety is awakened. When life is an uneventful march in the desert, the Divine presence is ahead; but when the march becomes eventful, then the movements of God are adapted thereto. Christ adapts the manifestation of Himself to the circumstances of the Christian life. He is interested in the welfare of the people He guides. Why is He absent from the eye of the soul? has sorrow come between? has sin grieved Him? or has He only removed for our good? He is lovingly near, even though we see Him not.
II. That though the Divine presence be removed from before the eye of the Christian, yet it is somewhere near him, exercising a beneficent ministry toward his life. “And stood behind them.” Thus, though the Divine presence had removed from before the eye of the Israelites, it had not forsaken them. Christ never leaves His people while they are in the wilderness: He knows that they cannot do without Him. Sorrow may come. All may be dark. Christ may be unseen. We may be sure He is somewhere near us. If we look in the rear we shall find Him. He does not always sustain the same position to our life. He thus educates His people to seek for Him. All His movements are for the good of the life He leads. He goes to the rear to hide our enemies from view.
III. That loving adaptations of the Divine presence to the need of the Christian life is the comfort, protection, and illumination of all pilgrim souls. “But it gave light by night to these: so that the one came not near the other all the night.” Thus the movements of the Divine presence are adapted to the need of the Christian life. The Egyptians were following Israel. God came between His people and their foes. So He does now. He comes between us and our sins and difficulties, or they would overtake and ruin us. See His mercy. See His power. We know not what blessings we receive through the movement of the Divine presence to the rear of us. We get light in the night of sorrow. We get comfort in the hour of trial. We get protection in the time of danger. The presence of Christ is always found where His people most need it. Few earthly friends come between us and our troubles; Christ our best friend.
IV. That the Divine presence presents a different aspect to the good from what it does to the ungodly multitude. “It was a cloud and darkness to them.” Thus, to the good, the Divine presence is always as a beauteous, refreshing, and guiding light; but to the unholy crowd it is ever as gloomy and mysterious as a dark cloud. We cannot wonder that the men of the world call religion a thing of sadness: they do not get a right vision of God. Religion is a joy. It lights up the darkest night of the soul. We see God from the standpoint of our own character. To the sinful He is as a cloud; to the pure He is as a light. Truth has a dual aspect. The cross has a dual aspect,—to some foolishness, to others wisdom. The Gospel is to some the savour of life, to others the savour of death. All the great objects of the moral universe are seen as lights or clouds. Our state of heart will determine the vision. Only a pure heart can see God. LESSONS:—
1. That the Divine presence is near to each one of us.
2. That the Divine presence is especially the comfort of the good.
3. That the Divine presence is adapted to the need of the soul.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_14:19-20. The movements of Christ:—
1. Adapted to the need of the Church.
2. Discomforting to enemies.
3. A signal for victory.
The interposition of God keeps the wicked world from destroying the Church.
The same means God makes to darken His enemies which lighten His people.
Exo_14:21-22 God’s instruments must be obedient to doing signs for working salvation when God commands.
Jehovah assists the signal obedience of His servants to give them salvation.
All miracles of raising winds and cleaving seas must be attributed to Jehovah.
The drowning waters are made walls to God’s people at His word; so all afflictions are good by promise.
Waters may be made walls; dangers may be made by the grace of God into safeguards.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Divine Interposition! Exo_14:20. The pillar symbolised the Bible. As the pillar interposed divinely between Israel and their foes, so the Bible steps in, and protects God’s people. At the battle of Frederichsburg, a soldier carried a Bible in his pocket. During the engagement a ball pierced the book through the whole of the Old Testament, and stopped at the Gospel of St. Matthew. His life was thus spared; as but for the interposition of the Bible, the bullet would have penetrated his heart. The presence of Christ in the Word, makes it to the righteous a light to their feet and a lamp to their path. How dark to the unbelieving Pharaoh and his host of mail-clad charioteers! On what a scene that night did the light from the fire-pillar shine—did the darkness from the cloud-pillar shadow! Safely the little feet of Hebrew children trod the coral-strewn depths, where never before a living foot had left its impress. Not so Pharaoh’s host in the gloom, deep and intense, that brooded over them. Ignorant of God—enveloped in darkness, they did not know that the waters had been riven, and that the ground over which their chariots were rapidly rolling was the bottom of the Red Sea covered with large trees or plants of white coral. How often the Word of God is dark to unbelievers! They cannot see the miraculous workings of God’s Great Hand. Blindly they grope on in their relentless persecution of God’s people, until the dawnlight of eternity flashes on them; and too late they discover their perilous position, as the Waves of Judgment roll in and over.
“How sinks his soul!
What black despair—what horror fills his heart!”—Thomson.
Refuge! Exo_14:21. Many figures are employed to convey the shelter which sinners have from the fires of wrath—as well as which saints enjoy when waves of temptation sweep over a nation or community. Others have also been hailed to enforce the hairsbreadth escape of which the apostle speaks as being saved yet so as by fire; or as our English proverb of homely phrase says, “by the skin of his teeth.” All these might be illustrated of the incident of a prairie-fire. Schomburgh describes such a scene. We had not penetrated far into the plain, when we saw to the south-east high columns of smoke ascending to the skies—the sure signs of a savannah conflagration. As the burning torrent would most likely roll in our direction, we were full alive to the extreme peril of our situation, for in whatever direction we gazed, we nowhere saw a darker patch in the grass plain announcing the refuge of a water-pool. We could already distinguish the flames of the advancing column—already hear the bursting and crackling of the reeds, when fortunately the sharp eye of the Indians discovered a small eminence in front of us only sparingly covered with vegetation, and to this we now careered as if death were pursuing us. Half a minute later we could not have been alive to relate this hairsbreadth escape from a fiery fate. As the smoke and flames overtook us, we reached our vantage ground, to await the dreadful decision. We were in the midst of the blaze. Two arms of fire encircled the base on the little hillock on which we stood, and united before us in a waving mass, which—rolling onwards—receded farther and farther from our gaze. We were saved—the fire having found nothing at the base or on the slopes of the eminence upon which to feed. When the sinner’s eyes first descry the advancing flames of wrath, he looks around for water in which to plunge, but all in vain. There is no salvation in man, and he is ready to despair. His attention is called to the rock, whereon is no guile or defilement of sin upon which the fires of hell can lay hold. To this he hastens: when my heart is overwhelmed, I will look to the Rock that is higher than I. Here standing, all is well; the flames and fumes of judgment roll on their way; and while whole swarms of voracious vultures, which have followed in circling flight the fiery column, pounce upon the half-calcined buffaloes, antelopes, and agotis, the sheltered sinner, saved through grace, retraces his steps—striking towards the city of the living Go. What a picture also of the Last Judgment, when all who are not found in Christ, become the prey of evil angels; and while the redeemed know no alarms—
“Though heaven’s wide concave glow with lightnings dire,
All ether flaming, and all earth on fire.”
—Thomson.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v19 Exo 14:19 - - Exo 14:31.
Exodus
A PATH IN THE SEA
Read full note →
Exo 14:19 - - Exo 14:31.
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 marvellous series of incidents here recorded.
I. 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 defence 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 paralysed, 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 savour 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.
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 Exo 14:20, that the Egyptians were barred advancing until morning; and, from Exo 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 Psa 1:1 - Psa 1:6, that the passage was accomplished in the midst of crashing thunder and flashing lightnings; 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 realised, 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 sympathise 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, as 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 symbolises 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 modelled 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 honoured 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 tyrannise; 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.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v19 (See Scofield "Heb 1:4").
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v19 The Israelites Delivered, the Egyptians Destroyed
The Israelites Delivered, the Egyptians Destroyed
v. 19. And the Angel of God, Jehovah, the Son of God, Exo 13:21, which went before the camp of Israel, who led their armies, removed and went behind them. And the pillar of the cloud went from before their face, and stood behind them;
Read full note →
v. 20. and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them (the Egyptians), but it gave light by night to these, the children of Israel; in its protecting capacity the cloud revealed a double character, an effectual barrier of impenetrable darkness to the enemies, a cheering and comforting light to the believers, so that the one came not near the other all the night.
v. 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. As the waters of the sea, by the miraculous power of God, were separated from each other, the strong east wind from the desert caused the moisture at the bottom to evaporate, thus making the ground dry under foot and enabling the children of Israel to march forward without difficulty.
v. 22. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand and on their left. It is distinctly stated that the water stood on either side, not only on the south; neither did the waters merely recede in an unusually low ebb, for they stood like walls. Thus the angel of the Lord encamps round about them that fear Him and delivers them.
v. 23. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen, their obstinacy making them blind toward all the dangers about them.
v. 24. And it came to pass that in the morning watch, between three o’clock in the morning and sunrise, the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, by some unusual manifestation the Lord struck terror to the hearts of the Egyptians, and troubled the host of the Egyptians,
v. 25. and took off their chariot wheels, that they slipped from their axles, that they drave them heavily, with difficulty; so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. Now at last, when it was too late, they realized the true state of affairs.
v. 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, upon the entire host which by this time was in the bed of the sea.
v. 27. And Moses stretched forth his hand over the sea, and the sea returned to his strength, to its usual full level everywhere, when the morning appeared, before the face of the morning, as dawn gave way to light; and the Egyptians fled against it. They had turned back to flee to the west side of the sea and were met by the waters as they were flowing together from both sides. And the Lord overthrew the Egyptians in the midst of the sea, He literally shook them out in utter disorder and confusion, driving them right into the face of their destruction.
v. 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. Cf Psa 136:15.
v. 29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand and on their left. This statement is repeated in order to emphasize the greatness of the miracle which the Lord performed, and to set forth the climax of the punishment which had begun with the slaughtering of the first-born in Egypt.
v. 30. Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore. Thus the Lord delivered His people, not only from the slavery of Egypt, but also from their entire host, which intended to recapture them.
v. 31. And Israel saw that great work which the Lord did upon the Egyptians, they had concrete evidence before them of the manner in which God carried out His judgment upon the Egyptians; and the people feared the Lord, and believed the Lord and His servant Moses. The weak faith of the Israelites was strengthened in a miraculous manner, Heb 11:29, and they now, in consequence of the miracle, again placed full trust and confidence in the words of Moses, as the representative of God, the final praise and glory thus being the Lord’s. Whereas death, destruction, judgment, condemnation is the lot of hardened sinners, of the enemies of the Church, the believers will be kept safe unto life everlasting.
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 vv19, 21 the camp of Egypt and the camp of Israel
the camp of Egypt and the camp of Israel
"the Egyptian army and the Israelite people"
Read full note →
so one side did not come near the other
This means that the Egyptians and the Israelites could not approach one another.
translationWords
angel
God
column
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 vv19, 22 14:19-25 Whereas the Hebrews had been in a panic…
14:19-25 Whereas the Hebrews had been in a panic the night before, now the highly disciplined Egyptian army was thrown into disarray. They knew they were dealing with something far beyond their ability to comprehend or control.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.