EXPOSITION
THE DIRECTION OF THE JOURNEY CHANGED. Hitherto the march of the Israelites had been to the south-east. Another day's journey in this direction would have taken them beyond the limits of Egypt, into the desert region east of the Bitter Lakes, which was dry, treeless, and waterless. In this tract there would have been but scant nourishment for their flocks and herds, and absolutely no water for themselves, unless it had been obtained by miracle. God therefore changed the direction of their route from south-east to due south, and made them take a course by which they placed the Bitter Lakes on their left hand, and so remained within the limits of Egypt, in a district fairly well watered, but shut off from the wilderness by the Bitter Lakes and the northern prolongation of the Gulf of Suez, with which they were connected. This route suited the immediate convenience of the host; and, having no suspicion of any hostile movement on the part of the Egyptians, they—not unnaturally—made no objection to it. It had, however, the disadvantage, in case of a hostile movement, of shutting them in between their assailants on the one hand, and the sea upon the other; and this circumstance seems to have led Pharaoh to make his pursuit.
Speak unto the children of Israel that they turn. Kalisch translates "return"—i.e; "retrace their steps," and supposes that Etham lay far south of Pihahiroth, on the west coast of the Gulf of Suez. But the Hebrew word means either "turn back" or "turn aside," and is translated here ἀποστρέψαντες and not ἀναστρέψαντες by the LXX. Dr. Brugsch supposes that the turn made was to the north, and the "sea" reached the Mediterranean; but all other writers, regarding the sea spoken of as the Red Sea (compare Exodus 13:18), believe the divergence from the previous route to have been towards the south, and place Pihahiroth, Migdol, and Baal-Zephon in this quarter. Pihahiroth. The exact position is nnknown. Neither the Egyptian remains nor the writings of the Greeks or Romans present us with any similar geographic name. If Semitic, the word should mean "the entrance to the caves," but it is quite possible that it may be Egyptian. Migdol. There was undoubtedly a famous Migdol, or Maktal, on the eastern frontier of Egypt, which was a strong fortified post, and which is often mentioned. Hecataeus called it Magdolos. In the Itinerary of Antonine it is said to be twelve Roman miles from Pelusium. But this is too northern a position for the Migdol of the present passage; which must represent a "tower" or "fortified post" not very remote from the modern Suez. Over against Baal-Zephon. The accumulation of names, otherwise unknown to the sacred writers, is a strong indication of the familiarity possessed by the author of Exodus with the geography of the country. No late writer could have ventured on such local details. A name resembling "Baal-Zephon" is said to occur in the Egyptian monuments. Dr. Brugsch reads it as "Baal-Zapuna." He regards it as the designation of a Phoenician god, and compares "Baal-Zebub." Others have compared the "Zephon" with the Graeco-Egyptian form "Typhon," and have supposed "Baal-Zephon" to be equivalent to "Baal-Set" or "Baal. Sutech"—a personification of the principle of evil.
They are entangled in the land. Or "they are confused," "perplexed"—i.e. "they have lost their way." Pharaoh could not conceive that they would have taken the route to the west of the Bitter Lakes, which conducted to no tolerable territory, unless they were hopelessly at sea with respect to the geography of the country. In this "perplexity" of theirs he thought he saw his own opportunity. The wilderness hath shut them in. Pharaoh is thinking of his own "wilderness," the desert country between the Nile valley and the Red Sea. This desert, he says, "blocks their way, and shuts them in "—they cannot escape if he follows in their steps, for they will have the sea on one hand, the desert on the other, and in their front, while he himself presses upon their rear.
I will be honoured. See the comment on Exodus 9:16. That the Egyptians may know that I am the Lord. Compare above, Exodus 7:1-2.§
HOMILETICS
God's trials of His faithful ones.
All hitherto had gone well with the departing Israelites. The Egyptians indeed had "thrust them out"—had hurried their departure—had felt insecure till they were beyond the borders. But they had freely given of their treasures to speed the parting guests, and had in every way facilitated their setting forth. The multitude, vast as it was, had in no respect suffered as yet; it had proceeded in good military order (Exodus 13:18), had found abundant pasture for its flocks and herds, and was now on the very verge of the desert which alone separated it from Canaan. Egypt was behind them; freedom and safety were in front; no foe forbade their entrance into the vast expanse which met their gaze as they looked eastward, stretching away to the distant horizon' of hot haze, behind which lay the Promised Land. The question, how they were to support themselves in the desert had not perhaps occurred to them as yet. They had come out provisioned with bread for certain number of days, and probably with many sacks of grain laden upon their asses. If the spring rains had been heavy, as is likely to have been the case, since in Egypt there had been both rain and hail (Exodus 9:23-2), the desert itself would have been covered at this season with a thin coat of verdure and "thickly jewelled with bright and. fragrant flowers". The hearts of many were, no doubt, bounding at the thought of quite quitting Egypt at last, and entering on the absolute freedom of the illimitable desert. But at this point God interposed. "Speak unto the children of Israel that they turn, and encamp before Pihahiroth" Egypt is not yet to be quitted; they are still to skirt it—to remain among Egyptian cities—to turn away from Palestine—to interpose a sea between themselves and Asia—to pursue a route which leads into one of the most unproductive portions of the whole African continent. Sore must the trial have been to those who had knowledge of the localities—dark and inscrutable must have seemed the ways of Providence. What was the Almighty intending? How could Canaan ever be reached if they turned their backs on it? Whither was God taking them? Even apart from any pursuit by Pharaoh, the situation must have been perplexing in the extreme, and must have severely exercised the more thoughtful. What then must not the universal feeling have been, when it appeared that the monarch, informed of their movements, had started in pursuit? What but that they were God-forsaken or, worse, led by God himself into a trap from which there was no escape? Readily intelligible is the bitterness which showed itself in their address to Moses—"Because there were no graves in Egypt hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us?" And so God's people—his faithful and elect children—at all times and under all circumstances, are subject to severe trials. These come upon them either—
I. FOR THEIR MORAL IMPROVEMENT. "The trial of our faith worketh patience," and God wills that "patience should have her perfect work," that his saints may be "perfect and entire, wanting nothing" (James 1:3, James 1:4). "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Difficulties, dangers, temptations, perplexities, disappointments, constitute a moral discipline which is to most men absolutely needful for the due training and elevation of their moral characters. By such trials the dross is purged away from them—the pure metal remains. Their love of God and trust in God are tested, and by being tested strengthened. "Tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed." The man who is perfect in each good word and work has in almost every case passed through a furnace of affliction to attain his perfection.
II. FOR THE GLORY OF GOD. God's glory is often shown forth in the sight of men most conspicuously by the trials of his faithful ones. In Israel's case this was brought about by miracle. But the rule holds good in the ordinary course of human affairs equally. What has so shown forth the glory of God in the past as the endurance of trials, insults, torments, death, by his martyrs? What even now so impresses men with the reality of religion, as suffering on account of the truth? Afflictions, crosses, disappointments, patiently borne, not only strengthen our own spirits, but are a witness for God in a world that for the most part disregards him, and. to a considerable extent "get him honour."
III. FROM THE NECESSITY OF THE CASE, BECAUSE GOD'S WAYS ARE NOT AS OUR WAYS. If the children of Israel could have foreseen that God would divide the Red Sea for them and lead them through it, the route southwards to the point of crossing would have been seen to be the fittest and best, securing as it did the continuance of water and of forage, and avoiding one of the worst parts of the wilderness. But it was impossible for them to surmise this; and hence their perplexity, alarm, and anger against Moses. In our ordinary trials it often happens that our inability to understand how we are being dealt with lies at the root of our sufferings. The disappointment which most vexes us may be a necessary preliminary to the success of which we have no thought. The "thorn in the flesh" may bring us to a higher moral condition than we should have reached without it. "God's ways are in the deep, and his paths in the great waters, and his footsteps are not known." He deals with us as he sees to be best, and we cannot see that so it is best. He has surprises in reserve for us, sometimes as little looked for as the division of the Red Sea by the Israelites. Hence, if in cases of this kind we would suffer less, we must trust God more; we must give ourselves wholly up to him, place ourselves in his hands, accept whatever he sends as assuredly, whether we can see it or not, what is fittest for us.
HOMILIES BY J. ORR
The command to encamp by the sea.
These verses introduce the narrative of what the Lord "did in the Red Sea" (Numbers 21:14), when his people "passed through … as by dry land; which the Egyptians, assaying to do, were drowned" (Hebrews 11:29). This crossing of the Red Sea was no after-thought. God had it in view when he turned aside the path of the children of Israel from the direct route, and ordered them to encamp before Pi-hahiroth, near the northern end of the gulf. His design in this event was to give a new and signal display of his Jehovah attributes, in the destruction of Pharaoh's host (Exodus 14:4), and in working a great salvation for his Church. By the events of the Red Sea, he would be shown to be at once a God of mercy and judgment (Isaiah 30:18); Supreme Ruler in heaven and in earth (Psalms 135:6); disposing events, great and small, according to his good pleasure, and for the glory of his name; making even the wrath of man instrumental to the accomplishment of his purposes (Psalms 76:10). Consider—
I. THE MYSTERIOUS TURN IN THE ROUTE. The command was to turn to the south, and encamp between Migdol and the sea, over against Baal-Zephon (Exodus 14:2). This route was—
1. Not necessarily an arbitrary one. We need not suppose that God brought the Israelites into this perplexity—shutting them up between the sea and the mountains, simply for the purpose of showing how easily he could again extricate them. The choice of routes was not great.
(1) The way of the Philistines was blocked (Exodus 13:17).
(2) The way by the north of the Red Sea—between it and the Bitter Lakes—probably did not then exist. The Red Sea seems at that time to have extended much further north than it does at present.
(3) To go round by the upper end of the Lakes would have been to take the host far out of its way, besides exposing it to the risk of collision with outlying tribes.
(4) The remaining alternative was to march southwards, and ford the Red Sea. The route was, nevertheless—
2. A mysterious and perplexing one. Pharaoh at once pronounced it a strategic blunder (Exodus 14:3). Supposing the intention to be to cross the Red Sea, no one could hazard a conjecture as to how this was to be accomplished. Ordinary fords were out of the question for so vast a multitude. Hemmed in by the mountains, with an impassable stretch of water in front, and no way of escape from an enemy bearing down upon them from behind, the Egyptian king mighty, well judge their, situation to be a hopeless, one. Yet how strangely like the straits of life into which God's people are sometimes led by following faithfully the guiding pillar of their duty; or into which, irrespective of their choice, God's providence sometimes brings them! Observe, further,
3. No hint was given of how the difficulty was to be solved. This is God's way. Thus does he test his people's faith, and form them to habits of obedience. He does not show them everything at once. Light is given for present duty, but for nothing beyond. Fain would we know, when difficulties crowd upon us, how our path is to be opened; but this God does not reveal. He would have us leave the future to him, and think only of the duty of the moment. Time enough, when the first command has been obeyed, to say what is to be done next. "We walk by faith, not by sight" (2 Corinthians 5:7).
II. GOD'S ENDS IN LEADING THEM BY THIS ROUTE. God had ends. He was not guiding the children of Israel blindly. His knowledge, his purpose, no less than his presence, go before his saints, as guiding pillars, to prepare places for them. God had a definite purpose, not only in leading the people by this route, but in planting them down at this particular spot—between Migdol and the sea. His ends embraced—
1. The humiliation of Pharaoh. That unhappy monarch was still hard in heart. He was torn with vain regrets at having let the people go. He had a disposition to pursue them. God would permit him to gratify that disposition. He would so arrange his providence as even to seem to invite him to do it. He would lure him into the snare he had prepared for him, and so would complete the judgment which the iniquity of Pharaoh and of his servants had moved him to visit upon Egypt. This was God's hardening of Pharaoh's heart (Exodus 14:4). Note
(1) If God is not honoured by men, he will be honoured upon them (Scott).
(2) Retributive providence frequently acts by snaring men through the evil of their own hearts. Situations are prepared for them in which they fall a prey to the evil principles or dispositions which, in spite of warnings and of their own better knowledge, they have persisted in cherishing. They wish for something, and the opportunity is presented to them of gratifying their wish. They harbour an evil disposition (say lust, or dishonesty), when suddenly they find themselves in a situation in which, like a wild beast leaping from its covert, their evil nature springs out upon them and devours them. It was in this way that God spread his net for Pharaoh, and brought upon him "swift destruction."
2. The education of Israel. The extremity of peril through which Israel was permitted to pass—coupled with the sudden and marvellous deliverance which so unexpectedly turned their "shadow of death into the morning" (Amos 5:8), filling their mouth with laughter and their tongue with singing (Psalms 126:1)—while their pursuers were overwhelmed in the Red Sea, was fitted to leave a profound and lasting impression on their minds. It taught them
(1) That all creatures and agencies are at God's disposal, and that his resources for the help of his Church, and for the discomfiture of his enemies, are absolutely unlimited. As said of Christ, "even the winds and the sea obey him" (Matthew 8:27).
(2) That the Lord knoweth, not only "how to deliver the godly out of temptations," but also how "to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9). It was thus
(3) A rebuke to distrust, and a Powerful encouragement to faith.
3. The complete separation of Israel as a people to himself. Paul says—"all our fathers Were under the cloud, and all passed through the sea, and were baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:2). Connect this with the spiritual significance of baptism. Baptism, especially as administered by immersion, figures dying to sin, and rising again to righteousness (Romans 6:4). It is thus the analogue of the passage through the Red Sea, which was a symbolic death and resurrection of the hosts of Israel. By saving the people from the waves which engulfed their enemies, Jehovah had, as it were, purchased the nation a second time for himself, giving them "life from the, dead." The baptism of the sea was thus a sort of "outward and visible sign" of the final termination of the connection with Egypt. Its waters were thereafter "a silver streak" between the Israelites and the land of their former bondage, telling of a pursuer from whom their had been delivered, and of a new life on which they had entered.—J.O.
HOMILIES BY D. YOUNG
Israel stricken with terror by reason of a deliverance not yet completed.
It is plain that the Israelites, going out of Egypt. in such circumstances as they did, must have gone out in a state of great exhilaration, almost beside themselves with joy at such a complete reversal of all their past experiences at the hands of Pharaoh. Moreover we are assured in Exodus 14:8 that they went out with a high hand. The power of God for the deliverance of Israel was manifested in great fulness. What he had done in the past, and especially in the recent past, if only well considered and kept in the mind, was sufficient to inspire trust, banish fear, and show the wisdom of most diligent obedience to every direction that he gave. Nevertheless in Exodus 14:10 we find this humiliating statement, "they were sore afraid"—sore afraid, so soon after deliverance, and such a deliverance! Whence could their danger have come, and what could have made them so quickly to forget their God? These are the matters we have now to consider.
I. CONSIDER WHAT THERE WAS TO EXPLAIN THE LOCAL POSITION WHICH PRODUCED THEIR FEAR. They were in an awkward and dangerous position from an ordinary point of view. That position cannot be more forciby indicated than in the words of Pharaoh himself. "They are entangled in the land, the wilderness hath shut them in." They were going into a cul-de-sac. Before them lay the sea; on either hand, as we imagine, rose high ground; it only needed that Pharaoh should come in at the rear and close them up altogether, then they would be compelled to surrender. How then had they come into this position? It was not through any ignorance or carelessness on the part of their leader. Any general leading an army into such a trap would have been deservedly put to death for gross incompetency. It was God who had brought them exactly here, and if the word "trap" is to be mentioned, it was a trap with regard to Pharaoh and not with regard to Israel. The God who had led the Israelites out with a high hand, led them on with the pillar of cloud, and led them into the very position which, if they themselves had been consulted, was the last they would have chosen. It was not the only way God could have taken them, but it was the way in which, most effectually, speedily, and impressively, he could deliver them from Pharaoh. For God, of course, well knew that the deliverance of his people was not accomplished, simply because they had got out of Egypt. The exodus had been a miracle in many ways, and not least in this, that it had. compelled Pharaoh and his servants to act in contradiction to all the most dominating elements of their character. Just as afterwards in dealing with the waters of the Red Sea, God made the force of the wind to overcome the force of gravity; so he had already by another east wind, in the shape of the death of the first-born, completely set aside for a night all the most settled habits of Egypt. These habits had stood up on the right hand and on the left, and made a broad and open way for Israel to go out of the land. But presently, immediately and according to the natural order, these habits resumed their former sway. What else was to be expected? It mattered not in what direction Israel took their flight. Pharaoh and his hosts, smarting with injured pride, panting for vengeance and recovery of lost treasure, would be after them. There was a void in Egypt because of the death of the first-born, but after all the mothers would feel that void the most. There was another void by reason of the loss of all these slaves, these useful labourers, these accumulators of Egyptian wealth, and this void, we may be sure, was more operative in the vexation it produced than the loss of the first-born. It is a humiliating truth, but men, as a rule, can more easily bear the loss of kindred, even one so dear as the first-born, than the loss of fortune. A failure in business is more discomposing and fretting than a dozen bereavements, considered simply as bereavements; and thus it is certain that Pharaoh and his generals were very speedily in council as to the best way of securing the fugitives. While so engaged, the news comes to them of the direction in which the Israelites had gone. This news was the very thing to decide Pharaoh and make his preparations large and overwhelming, especially when God came to harden his heart to a greater pitch of stubbornness than it yet had reached. Either recapture or destruction seemed now certain. Therefore, seeing Pharaoh was now bound by the very force of the passions raging in his heart and the hearts of his people to follow Israel, it was well as soon as possible, to remove all danger to Israel consequent on this line of action. No good purpose was to be served either towards Israel or towards Pharaoh himself, by allowing him for any length of time, to harass their rear. A catastrophe of the Red Sea magnitude had to come, and the sooner it now came, the better. Israel had dangers enough in front and within; from Amalekites, Amorites, Canaanites, and all the rest of their opponents; from their own character, their own depravity, blindness of heart, sensuality, and idolatrous disposition. God does not allow all possible dangers to come upon us at once. Do not let us be so occupied, with the dangers that are present and pressing as to forget those which he has utterly swept out of the way, overwhelmed in a Red Sea, whence they will emerge against us no more for ever.
II. CONSIDER WHAT THERE WAS TO EXCUSE AND EXPLAIN THE FEAR WHICH ISRAEL EXPRESSED. In itself this fear was indefensible. There was no ground for it in the nature of things. God had done nothing to produce fear; everything indeed, if only it could be rightly seen, to produce the contrary; everything to call forth the utmost reverence and obedience from every right-minded Israelite. He was now, even while the Israelites were entangled in the land, Jehovah as much as ever, the great I Am, leading Israel by a way which, though they knew it not, was the best way. But we must also look at things from Israel's point of view; we must really remember what God really remembers, that men are dust, and that even when they have the greatest reasons for confidence, those reasons get hidden up, or even presented in such forbidding aspects as to make them powerful in producing unbelief. Our great adversary, who can make evil appear good also makes good appear evil. Look then at what there was in the state of things, to excuse the Israelites in being sore afraid.
1. The magnitude of Pharaoh's preparations. In spite of all the crippling effects of the plague, he was able to muster a great array. Doubtless he had a big standing army, for chariots are not got ready at a moment's notice. We may infer that he was a man who always had on hand some scheme of ambition and aggrandisement, and because the Israelites had long dwelt in his land, they knew all about the skill, valour and crushing force of the charioteers. Whatever strength there might be in the natural resources of Egypt they knew it well. When the unknown Caanan had to be faced, they gave Moses no rest, till spies were despatched to report on the land; but they needed no report of Egypt. The military strength of Pharaoh was only too deeply impressed on every mind.
2. There was the exasperation of a great loss. The people not only knew the strength with which Pharaoh came, but the spirit in which he came. He had lost 600,000 men, with their flocks and herds, and all the choice spoils of Egypt, in the way of gold, silver and raiment. Then there was a further loss of population in the mixed multitude. There was everything to exasperate the despot, and not one thing to soothe his pride or lessen his calamities. If only he had failed in trying to get hold of a new possession, it would not have been so hard. But he had failed in keeping the old; he had gone through ten plagues, and yet lost his treasures after all. We may fear that only too many among the Israelites, had just that spirit of greed and grasping in their own hearts which would enable them to appreciate the spirit of Pharaoh's pursuit.
3. There was the degrading effect of the long oppression in which the Israelites had been kept. The spirit of the slave comes out in the way they talk. These are not imaginary words put in their lips; the very "touch of nature" is in them. These are the language and conduct that reveal a real experience. The present generation, and one knows not how many generations before, had been born in servitude. They had not only been in servitude, but they had felt and acknowledged the bitter misery of it. And now the servitude was ended in due course. Freedom was a necessity, a blessing, and a glory to Israel; but they could not be made fit for it all at once. Jehovah could show signs and wonders in many ways; he could by one blow slay the first-born of Egypt and let the oppressed go free; but it required an altogether different power and method to infuse into the liberated the spirit and courage of freemen.—Y.
HOMILIES BY J. URQUHART
Trial and Judgment.
I. GOD LEADS INTO TRIAL BUT ASSURES Or VICTORY.
1. The command to turn and. shut themselves in between the wilderness and the sea. God leads us where troubles will assail us. Jesus was driven of the spirit into the wilderness to be tempted of the devil.
(1) It proves us, and reveals needs which otherwise we might not have suspected. Our weaknesses are manifested.
(2) It reveals God. Through experiences of help his glory brightens for us.
2. The circumstances of God's people are taken advantage of by their foes. Pharaoh imagined his time had now come. Earthly foes may strike at such a time; Satan surely will
3. The result will be God's triumph over the foe, not the foe's over us.
II. THE WICKED CANNOT BE SAVED BY JUDGMENTS.
1. Terrors are soon forgotten. Repression of evil is not conversion. So soon as the repressive force ceases, evil reasserts its sway.
2. Justice done through fear only is regretted, not rejoiced in, by the doer. "Why have we done this," etc.? "As the dog returneth to his vomit."
3. Past lessons are forgotten. Pharaoh might have asked what armies could do against the God of Israel; yet he assembles his forces, never dreaming that they are only marshalled for destruction. Those who have known only the discipline of terror have not found salvation. They have only heard a cry to flee and seek salvation. To linger upon the way is to allow evil to overtake them and lead them again into captivity.—U.