EXPOSITION
THE PASSAGE OF THE RED SEA. The Egyptians had arrived in the near neighbourhood of the Israelite camp, at the close of a long day's 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" (Exodus 13:21; Exodus 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" (Exodus 3:2). Which went before—i.e.; "which ordinarily, and (so to speak) habitually preceded the camp" (Exodus 13:21; Psalms 78:14). And stood behind them. Took up a fixed station for the night, or the greater portion of it.
It was a cloud and darkness to them, but it gave light by night to these. Though there is nothing in the Hebrew correspondent to the expressions "to them," "to these," yet the meaning seems to have been rightly apprehended By our translators. (See the Targums of Onkelos and Jonathan, the SyriActs version, and among moderns, Knobel, Maurer, Rosenmuller, and Kalisch.)
Moses stretched out his hand. As commanded by God (Exodus 14:16). Compare the somewhat similar action of Elijah and Elisha, when they divided the Jordan (2 Kings 2:8, 2 Kings 2:14). The Lord caused the sea to go back by a strong east wind. The LXX. translate "a strong south wind" (ἐν ἀνέμῳ νότῳ βιαίῳ); but the Hebrew kadim is certainly "east" rather than "south." It is not, however, "east" in the sense of due east, but would include all the range of the compass between N.E. and S.E. If we suppose the Bitter Lakes to have been joined to the Red Sea by a narrow and shallow channel, the action of a south-east wind, by driving the water of the Lakes northward, may have easily produced the effect described in the text. A simultaneous ebb of the lower gulf would have further facilitated the passage. The waters were divided. Water remained in the upper extremity of the Gulf, now the site of the Bitter Lakes, and also, of course, below Suez. The portion of the sea dried up lay probably between the present southern extremity of the Bitter Lakes and Suez. By the gradual elevation and desiccation of the region, it has passed into permanent dry land.
The waters were a wall—i.e; a protection, a defence. Pharaoh could not attack them on either flank, on account of the two bodies of water between which their march lay. He could only come at them by following after them. The metaphor has been by some understood literally, especially on account of the expression in Exodus 15:8—"The floods stood upright as an heap;" and again that in Psalms 78:13—"He made the waters to stand as an heap." But those phrases, occurring in poems, must be taken as poetical; and can scarcely have any weight in determining the meaning of "wall" here. We must ask ourselves—is there not an economy and a restraint in the exertion by God even of miraculous power?—is more used than is needed for the occasion?—and would not all that was needed at this time have been effected by such a division of the sea as we have supposed, without the fluid being converted into a solid, or having otherwise the laws of its being entirely altered. Kalisch's statement, that the word "wall" here is "not intended to convey the idea of protection, but only of hardness and solidity," seems to us the very reverse of the truth. Protection is at any rate the main idea, and any other is secondary and subordinate.
HOMILETICS
God protects his own, but in strange ways.
The passage of the Red Sea was the crowning miracle by which God effected 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" (Matthew 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 path of 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 the sea, 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 accomplish the 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 (Daniel 3:22). The lions of Darius the Mede devoured, not Daniel, but "those men that had accused Daniel" (Daniel 6:24). The Jews, who had sought to destroy the infant Church by prejudicing the Romans against Christ (John 19:12) and his apostles (Acts 24:1-44), were themselves within forty years of Christ's 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
Light 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" (1 John 1:9). So God's omnipotence, which is hostile to the transgressor, is pledged to defend, bless, and save the saint (1 Peter 1:5; Jud 1 Peter 1:24). God's eternity, in like manner, is given to the believer for a dwelling-place (Deuteronomy 33:27; Psalms 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?" (Romans 8:31). But on the other hand, "It is a fearful thing to fall into the hands of the living God" (Hebrews 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 (Psalms 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" (1 Corinthians 1:18-46). It repels the one class, and attracts the other. To the one, it is a savour of life; to the other, a savour of death (2 Corinthians 2:16).—J.O.
HOMILIES BY J. URQUHART
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. God's 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 seem hedged in, God's arm will open up a path for us.
4. The way was not only a path of escape, but one of perfect safety; the waters were a wall to them upon the right hand and the left.
II. WHAT GOD IS TO HIS PEOPLE'S FOES.
1. Their path is wrapped in darkness. They cannot lay hold of the weakest of 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 their contest 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. God's 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.
HOMILIES BY G.A. GOODHART
We walk by faith, not by sight.
The great mistake of most people is, that they trust too much to their own eyes. They will not take into consideration anything that lies beyond the field of sensible experiences. Now God and his eternity, though manifested in this field, are practically outside it; the spiritual eyesight is more reliable than the physical, because that which it sees is safer to rely upon. Natural sight shows us obstacles, spiritual sight shows us how they may be surmounted. Try to walk by the one and you must stand still; try to walk by the other and nothing can long keep you standing. Notice here:—
I. FAITH'S SECRET, The story illustrates this; it shows us:—
1. What the Israelites saw. Their position looked bad enough. Behind were the hosts of Pharaoh; before, the sea. They were shut in. Trusting only to their eyes they could hardly do other than despair (Exodus 14:10-2). Better to have been "let alone" in Egypt, than thus delivered, to be destroyed in the wilderness. A clear head, if the heart be faint, is not much help to any man.
2. What Moses saw. He was in the same position as the people whom he led, yet he could see more than they did. He looked not merely before and behind, he looked also up to God. Faith enabled him to ignore sight, and inspired him to encourage his sight-fascinated followers. Soon the word came which justified his faith, obstacles were nothing, let them wait the word of command and then "go forward." Often difficulties seem to surround us—no way of escape anywhere visible. Even so faith can sight the way, for faith can sight God who sees it. Stand still, wait his word; refuse to allow that for those who trust him any difficulties can be insurmountable. Faith would not be of much good were there no obstacles to test it. Faith is not of much good if it cannot learn to ignore obstacles.
II. FAITH'S SUCCESS. The path of faith not merely leads out of danger, it turns dangers into safeguards and transforms them into a protection for those who tread it. When the word came "Go forward," the waters no longer "shut in" the Israelites; instead:—
1. They protected them during their passage. The Egyptians could but follow, they could not circumvent. "The waters were a wall unto them" on either side; no wall could have been more impregnable.
2. They secured them against the fury of their pursuers. Israel once across, the waters returned, overwhelming the armies of the enemy. So too faith, facing the flood, found that waters which drowned the world upheld the ark and floated it in safety. So too faith, facing the waters of death, finds that though they overwhelm the unready they float the faithful into a safe harbour. So too with all difficulties, faced in faith, they are our best helpers. "The hand of the diligent' not only "maketh rich," it cleaves a way for him through the sea of difficulty, and leaves his pursuers, sloth, ignorance, all the deadly sins, overwhelmed and swallowed up behind him.
III. FAITH'S STRENGTH. HOW comes faith to do all this? It is not faith that does it, but the God in whom faith trusts. Nothing is impossible to faith, because nothing is impossible to God. The Egyptians are sure of their prey; the Israelites are sure of destruction; because, whilst reckoning with what sight sees, they fail to reckon with the unseen God. Moses is sure of safety because he is sure of God, and knows that he is more than a match for all the seeming tyranny of circumstances.
Application. How many people are shut in, faithless and discouraged before some sea of difficulty! "I cannot do this," "I cannot do that," and yet no progress is possible until I not merely can but do. "O ye of little faith, wherefore will ye doubt!" "I cannot;" no, but God can; and what he bids you do that he will strengthen you to do. Don't stand facing the difficulties, but face the God who is above them and beyond them. "Stand still and wait" until the word comes, but when the word does come, "Go forward" (cf. 2 Corinthians 12:9, 2 Corinthians 12:10).—G.