EXPOSITION
THE PILLAR OF THE CLOUD AND OF FIRE. Having stated, in Exodus 13:17, that "God led the Israelites," and determined their route for them, the writer here proceeds to explain how this leading was accomplished. With extreme simplicity and directness he states, that the conduct was effected by means of an appearance, which in the daytime was like a column or pillar of smoke ascending from earth to heaven, and in the night was like a pillar of fire. He considers the presence of God to have been in the pillar, which moved in front of the host, and showed them the way that they were to go. When it halted, they halted when it advanced, they advanced. Their journeys being made as much in the night-time as in the day, on account of the intense heat, the pillar took in the night the appearance of a column of fire, so as to be equally visible as by day. All attempts to give a rational explanation of the phenomenon are misplaced, since the writer, from whom alone we derive our information on the subject, clearly regarded it as miraculous; and both here and elsewhere (Exodus 14:19, Exodus 14:20, Exodus 14:24; Exodus 33:9; Numbers 12:5; Numbers 14:11) speaks of it as a form under which God was pleased to show himself. There is little doubt that fire and smoke signals were already used by commanders of armies for much the same purpose as that which God now accomplished in this way. The Egyptian documents of the period contain indications of the usage; and it is found among the Arabians, the Greeks, and the Persians. (See especially Q. Curt. Vit. Alex. 5.2; "Perticam, quae undique conspici posset, supra praetorium statuit, ex qua signum eminebat pariter omnibus conspicuum: observabatur ignis noctu, fiunus interdin.") The miracle was thus, in a certain sense, founded upon an existing custom, with the difference that God here gave the signals miraculously, which were wont to be given in a natural way by the human leaders of armies. He thus constituted himself the general of the host.
The Lord went before them. From Succoth at any rate; perhaps even on the journey from Rameses to Succoth. In a pillar of cloud. The pillar was seen—the presence of Jehovah, though unseen, was believed to be in it, and to move it. To go by day and night. Or, "so that they might march both by day and by night." Night marches are generally preferred by Orientals on account of the great heat of the days. The night-marches of the Israelites are again mentioned in Numbers 9:21.
He took not away. The last distinct mention of the cloud is in Numbers 16:42, after the destruction of Korah, Dathan, and Abiram. There is perhaps a later allusion to it in Numbers 20:6. In Nehemiah it is said that "the pillar of the cloud departed not from them," so long as they were in the wilderness (Nehemiah 9:19); and the same is implied, though not formally stated, in Numbers 9:15-4. There is no mention of the pillar of the cloud as still with the Israelites in the Book of Joshua. Probably it was last seen on the journey from Beth-jesimoth to Abel-Shittim in the rich Jordan valley (Numbers 33:49).
HOMILETICS
God's guidance of his people.
The Israelites had quitted Egypt, had broken off from their old life, were about to plunge into that wild waste of sand and rock which separates Africa from Asia by an almost impassable barrier. If they took the northern line of march, they would come upon the sandy desert. Before them would stretch "endless sands yielding nothing but small stunted shrubs—broad plains—newly reared hills—valleys dug out by the last week's storm; the hills, and the valleys, and the plains, all sand, sand, sand, still sand, and only sand, and sand, and sand again." If they turned southward, they would find themselves in a labyrinth of twisted wadys, amid huge mountains, and in a region consisting chiefly of bare granite and sandstone rocks—"the Alps unclothed." In either case they would sorely need God's guidance; and God's guidance was vouchsafed to them. So it is with Christians.
I. CHRISTIANS HAVE THE GUIDANCE OF GOD'S SPIRIT THROUGH ALL THE INTRICACIES AND DESERT PLAINS OF LIFE. The Lord leads them. God himself, God the Holy Ghost, co-equal Person with the Father and the Son in the Triune Godhead, is their guide and director, "a light to their feet and a lantern to their paths." Most necessary to them such direction. Just escaped from Egypt, just freed from the bondage of sin, how would they wander and go astray, unless his right hand were stretched out to help and guide! On the weary waste, the dry, bare, monotonous plain of an eventless life, where no sign showed the way, where hope would fail and the heart grow faint, what could they do but for him? In the labyrinth of conflicting duties and uncertain devious paths, how could they determine on their course but for him? Alike in both he leads, directs, guides. He "will not leave them nor forsake them."
II. THE GUIDANCE IS PERPETUAL BOTH BY NIGHT AND DAY. "Lo, I am with you always, even unto the end of the world" was the promise given us by our Lord. There is no part of life from which he withdraws himself—not the darkest night of earthly misery and disappointment—not the brightest day of worldly success and glory. And in both alike he is needed—perhaps most needed in the day. Then men think they can walk by themselves, choose their own course, direct their own paths. Then consequently they are most apt to go wrong, and "wander out of the way in the wilderness." But he is ever at hand to restrain, correct, recover them. By internal or external cheeks, by feeling and conscience on the one hand, by his word, his ordinances, his ministers on the other, he interposes to save men from themselves, to keep them in the right way, or lead them back into the right way if they have departed from it. Darkness does not hide us from him—darkness does not separate us from him—yea, "the darkness is no darkness with him—the night and the day with him are both alike.'
III. THE GUIDANCE IS VARIED TO SUIT THE DIFFERENT NEEDS OF THE SOUL. Now by cloud and darkness, an overshadowing of the soul by his felt but unseen presence; now by the flashing in of intolerable light into the secret recesses of the heart and conscience, does the Holy Spirit of God direct and rule our lives. None can limit him as to the means which he shall employ. Now he discomfits our foes, directing his keen gaze upon them "through the pillar of fire and of the cloud" (Exodus 14:24); now he simply separates between our foes and us by interposing an insurmountable barrier (Exodus 14:19); at one time he shines into our hearts with a mild, gentle, and steady radiance; at another, he gives us rest, as under the shadow of a cloudy canopy. At all times he chooses the means most fit to accomplish his ends, shrinking from none that are potent to effect his gracious purposes. Clouds and darkness would seem to be the things most opposite to the ineffable brightness of his most glorious nature; but even clouds and darkness are pressed into his service, and made his ministers, when they can be ministers of good.
IV. THE GUIDANCE CONTINUES UNTIL THEY REACH THE PROMISED LAND, "The pillar of the cloud departed not" from the Israelites "by day, neither the pillar of fire by night," during the whole time of their long and weary journeying, until they reached Canaan. God's gifts are "without repentance." They are given for the whole period during which we need them. As the Israelites required guidance until they trod the soil of the Jordan vale, and Canaan's hills lay plainly in sight, so do Christians need the Spirit's gentle leading, until the whole wilderness of this life is past, and the true Canaan reached. And what they need, they have. The Spirit's aid is with them to the end.
HOMILIES BY J. ORR
The fiery-cloudy pillar.
The visible pillar is no longer beheld, but God's fiery-cloudy presence still attends the Church in her wanderings, and confers upon her benefits analogous to those enjoyed by the ancient people. God's presence, as manifested in the pillar of cloud and fire, was—
I. HOLY.—
1. God is holy. Holiness is the principle which guards the distinction between the Creator and the creature. It eternally excludes everything evil and impure from the Divine nature (Martensen). It is the "zeal of the Lord of Hosts" for his own honour, and for the maintenance of the interests of truth, purity, and righteousness. The fire in the cloud was a symbol of it.
2. It is as the Holy One that God dwells in his Church. "The Holy One of Israel in the midst of thee" (Isaiah 12:6). Holiness, accordingly, becomes those who would serve him (Psalms 93:5).
3. The privilege is great, but perilous.
(1) Sin leads to the withdrawal of God's presence. When Israel sinned in the matter of the golden calf, God withdrew beyond the precincts of the camp. The cloudy pillar removed to a distance (Exodus 33:7-2).
(2) Rebellion provokes God to anger. On more than one occasion fire came out from the midst of the pillar and destroyed the rebels (Le Exodus 10:2; Numbers 16:22; Numbers 17:10). "Our God is a consuming fire (Hebrews 12:29). Holiness turned against sin is wrath. God tempers the vision of his holiness, which otherwise would be unendurable to man, by shrouding it in the cloud.
II. ENLIGHTENING. "A pillar of fire to give them light." God's presence in his Church is illuminating.
1. Whence the light shines. The light shines in the Word, in Divine providence, and in the teaching of the Spirit which illuminates both.
2. What the light does. It shows us spiritual truth. It reveals duty. It guides (see below). It cheers in the night of affliction.
3. Light with attendant mystery. The light is in the cloud. At best, we know but "in part" (1 Corinthians 13:12). Even revealed truth has its side of mystery, HI. SHELTERING. The allusion in Isaiah 4:6 would suggest that the cloud spread itself over the camp in the daytime, and so formed a canopy or shadow from the heat. God's presence is a grateful shelter to his people. They feel the need of it when temptations fiercely assail, or when tribulation and persecution ariseth because of the Word. "In the time of trouble shall he hide me in his pavilion; in the secret of his tabernacle shall he hide me" (Psalms 27:5).
IV. GUIDING. The pillar went before the camp of Israel "to lead them the way" (cf. Deuteronomy 1:33). The cloud pointed the way in the daytime, the fire by night. The Church and the individual believer are similarly guided. He who seeks to know the will of God will not fail of direction. Providence opens the road. The light that streams from the Word shows the path of duty. "Thine ears shall hear a word behind thee, saying, This is the way: walk ye in it, when ye turn to the right hand and to the left" (Isaiah 30:21).
V. ADAPTIVE. The pillar adapted itself to the circumstances of the people. In the daytime, when the sky was light, it took the form of cloud; in the night season, it shone as bright fire. Now it moved in front as a guiding beacon; again, it was spread as a grateful awning over the camp; at another time, it went behind, intercepting the enemy (Exodus 14:19). Thus does God vary the aspects of his presence and the modes of his help with unfailing adaptation to the special needs of his people. He is the All-sufficient.
VI. HOSTILE TO THE ENEMY.—He intercepts their pursuit; he hides his people from their fury; he makes their way dark to them; he frowns upon them, and discomfits them (Exodus 14:19-2).—J.O.
HOMILIES BY H.T. ROBJOHNS
Fire and cloud.
"And the Lord went before them," etc. (Exodus 13:21). Israel might have been in Canaan within ten days. Reason why not is given Exodus 13:17. This however, not a reason for the forty years wandering: but only for the circuitous route by the desert of Sinai. The line of Israel's march for the first two days is soon given. They start from Rameses, capital of Goshen, a store city, recently built by the Hebrews, the king there possibly. The first stage was Succoth ("tents") perhaps a caravan station or military camp—a journey of about fifteen miles. Another fifteen miles to Etham on the edge of the desert. There roads, canals, now all to be left behind; just there and then appeared the FIRE AND CLOUD.
I. ITS NATURE. Point out the three leading theories, especially as the two earlier mentioned lead up to the third and the true. The phenomenon was:
1. Common natural fire. Seen as fire by night, as smoke by day. Perhaps the sacrificial fire of Israel preserved from primitive times. An ordinary caravan fire. Or such as was borne at the head of the Persian armies.
2. The same, but glorified by association with a religious idea; viz; that God was in reality the Guide of his people, and that that was well represented by the fire at the head of the hosts.
3. Altogether supernatural. God saw the need of Israel at that moment, and met it in his own superb manner. [For full discussion of Ritualistic explanations, see Kurtz, vol. 2:344-348, Eng. ed.] The phenomenon was a trinity in unity. It was one, not two, not one kind of pillar by night and another by day. It consisted of cloud, of fire (electric?) in the cloud, and of Jehovah in both (Exodus 13:21; Exodus 14:24) The last doubtless a manifestation of the "Angel-God" of the Old Testament.
II. FORMS AND MOVEMENTS.
1. Forms.
(1) Usually a pillar (Exodus 13:21).
(2) A wall, see Exodus 14:19, Exodus 14:20. Must have been a wall in this case, of perhaps more than a mile in length. A wall of cloud to Egypt, hiding the moon, the sea, and the advanced movements of the armies of Israel When the cloud lifted, Israel was gone. On the other side, a mile or more of, as it were, electric fire, adding to the moon-illumination by which Israel passed through the sea.
(3) A roof or an awning. See Numbers 10:34; Psalms 105:39; 1Co 10:1, 1 Corinthians 10:2; and the very beautiful passage, Isaiah 4:5, Isaiah 4:6.
2. Movements.
(1) Usually stationary—on the tabernacle—on the mercy-seat—sometimes filling the tabernacle, so that none could enter to minister.
(2) Lifting, when Israel advanced.
(3) Descending, when Israel was to rest.
III. SIGNIFICANCE. Israel could not have seen the fire-cloud for forty years without catching much of the meaning; but we more. The fire-cloud teaches that the Lord Jesus is:
1. Ever in and with the Church. The glory of Jehovah appeared in the cloud.
2. In two-fold glory; in the fire of holiness; in the cloud of mercy that tempers the blaze. He so appears to the individual soul—to the family—to the Church—to the nation—to the wider world. Note the special outbreakings from the cloud at certain sinful crises in Israel's history.
3. The leader of our pilgrimage. See C. Wesley's hymn, in Wesley's Collection, 326. Yet some scope, then as now, seems to have been left for the play of intelligence (Numbers 10:31).
4. Captain in our holy war. On Egyptian monuments generals are represented as flames, streaming in darkness, at the head of armies. See the hymn beginning: "Forward be our watchword."
"Burns the fiery pillar
At our army's head;
Who shall dream of shrinking,
By our Captain led?"
5. Our wall of defence.
6. Our canopy for comfort.
7. Whose interpositions are ever marked by wondrous timeliness. It was on the "edge of the wilderness" that the fire-cloud first appeared; and after the desert journey, seems to have disappeared, save as it may have been represented by the Shechinah above the mercy seat, which assured unwonted splendour at the dedication of the first temple.—R.