Text -- Exodus 14:20 (NET)

14:20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud and it lit up the night so that one camp did not come near the other the whole night.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 14:20

It was a cloud and darkness to them, etc. - That the Israelites might not be dismayed at the appearance of their enemies, and that these might not be able to discern the object of their pursuit, the pillar of cloud moved from the front to the rear of the Israelitish camp, so as perfectly to separate between them and the Egyptians. It appears also that this cloud had two sides, one dark and the other luminous: the luminous side gave light to the whole camp of Israel during the night of passage; and the dark side, turned towards the pursuing Egyptians, prevented them from receiving any benefit from that light. How easily can God make the same thing an instrument of destruction or salvation, as seems best to his godly wisdom! He alone can work by all agents, and produce any kind of effect even by the same instrument; for all things serve the purposes of his will.

TSK: Exo 14:20

Psa 18:11; Pro 4:18, Pro 4:19; Isa 8:14; 2Co 2:15, 2Co 2:16

Commentary -- Word/Phrase Notes (per Verse)

Poole: Exo 14:20

It was a cloud and darkness to the Egyptians, to whom it brought their former horrible darkness to mind, and did both exceedingly affright them, and altogether hinder them from motion or action, as that also did for three days.

But it gave light by night to the Israelites, as the opposition showeth.

Haydock: Exo 14:20

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.

Gill: Exo 14:20

And it came between the camp of the Egyptians and the camp of Israel,.... That is, the pillar of cloud, and the Angel of God, or Jehovah, in it, whereby the camp of Israel was secured from being annoyed by the camp of the Egyptians; and was an emblem of the gracious interposition of Christ between his spiritual Israel, whom he has redeemed by his blood, and their spiritual enemies, the Egyptians, the men of the world that hate them, from whose rage and malice Christ is their protection and safeguard:

and it was a cloud and darkness to them; to the Egyptians; it cast a shade upon them, and made the darkness of the night still greater to them, so that they could not see their way, and knew not where they were:

but it gave light by night to these; to the Israelites, so that they could see their way, and walk on in the midst of the sea, as on dry land; and such a light and guide they needed; for it was now the twenty first day of the month, seven days after the full of the moon, when the passover began, and therefore could have no benefit from the moon. The Targums of Jonathan and Jerusalem say, that half the cloud was light, and half darkness; and it seems plain from the account, that that side of it which was towards the Egyptians was dark, and that which was towards the Israelites was light, and so an hinderance to the one and a benefit to the other: thus Christ is set for the rising of some, and the fall of others; and his Gospel is to some the savour of death unto death, and to others the savour of life unto life; to the one it is a hidden Gospel, and lies in darkness and obscurity, and to others a great and glorious light:

so that one came not near the other all the night; an emblem of that division and separation which the grace of God, the blood of Christ, and the light of the Gospel, make between the true Israel of God, and the men of the world; and which will continue throughout time, and to all eternity, so that they will never come near to each other; see Luk 16:26.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 14:20

¹ tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.

² tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.

³ tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.

Geneva Bible: Exo 14:20

And 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 ^{( k )} light by night [to these]: so that the one came not near the other all the night.

^{( k )} The cloud gave light to the Israelites, but to the Egyptians it was darkness, so that their two groups could not join together.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 14:1-31

1 God instructs the Israelites in their journey.

5 Pharaoh pursues after them.

10 The Israelites murmur.

13 Moses comforts them.

15 God instructs Moses.

19 The cloud removes behind the camp.

21 The Israelites pass through the Red sea, which drowns the Egyptians.

Maclaren: Exo 14:19-31

Exodus 14:19-31

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 marvelous series of incidents here recorded.

I. The Divine Deliverance.

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 defense 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 paralyzed, 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 savoir 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.

Maclaren: Exo 14:20

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 Exodus 14:20, that the Egyptians were barred advancing until morning; and, from Exodus 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 Psalm 77: that the passage was accomplished in the midst of crashing thunder and flashing lightning's; 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 realized, 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 sympathize 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, ss 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 symbolizes 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 modeled 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 honored 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 tyrannize; 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.'

MHCC: Exo 14:15-20

Moses' silent prayers of faith prevailed more with God than Israel's loud outcries of fear. The pillar of cloud and fire came behind them, where they needed a guard, and it was a wall between them and their enemies. The word and providence of God have a black and dark side toward sin and sinners, but a bright and pleasant side toward the people of the Lord. He, who divided between light and darkness, Gen 1:4, allotted darkness to the Egyptians, and light to the Israelites. Such a difference there will be between the inheritance of the saints in light, and that utter darkness which will be the portion of hypocrites for ever.

Matthew Henry: Exo 14:15-20

We have here,

I. Direction given to Israel's leader.

1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business (Exo 14:15): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, Exo 14:10. Note, (1.) Praying, if of the right kind, is crying to God, which denotes it to be the language both of a natural and of an importunate desire. (2.) To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season.

2. What he must order Israel to do. Speak to them, that they go forward. Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of heir murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden them stand still, and expect orders from God; and now orders are given. They thought they must have been directed either to the right hand or to the left. "No,"says God, "speak to them to go forward, directly to the sea-side;"as if there had lain a fleet of transport-ships ready for them to embark in. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue.

3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, Exo 14:16-18. God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly. (1.) He will show favour to Israel; the waters shall be divided for them to pass through, Exo 14:16. The same power could have congealed the waters for them to pass over; but Infinite Wisdom chose rather to divide the waters for them to pass through; for that way of salvation is always pitched upon which is most humbling. Thus it is said, with reference to this (Isa 63:13, Isa 63:14), He led them through the deep, as a beast goes down into the valley, and thus made himself a glorious name. (2.) He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: I, behold I, will harden Pharaoh's heart, Exo 14:17. The manner of expression is observable: I, behold I, will do it. "I, that may do it;"so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth. "I, that can do it;"so it is the language of his power; none but the Almighty can make the heart soft (Job 23:16), nor can any other being make it hard. "I, that will do it;"for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: " I even I, will take an effectual course to humble him; he shall break that would not bend."It is an expression like that (Isa 1:24), Ah, I will ease me of my adversaries.

II. A guard set upon Israel's camp where it now lay most exposed, which was in the rear, Exo 14:19, Exo 14:20. 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, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between 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. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness (Gen 1:4), and still forms both (Isa 45:7), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.

Keil-Delitzsch: Exo 14:20

" And it was the cloud and the darkness (sc., to the Egyptians), and lighted up the night (sc., to the Israelites)." Fuit nubes partim lucida et partim tenebricosa, ex una parte tenebricosa fuit Aegyptiis, ex altera lucida Israelitis (Jonathan). Although the article is striking in והחשׁך , the difficulty is not to be removed, as Ewald proposes, by substituting והחשׁך , "and as for the cloud, it caused darkness;"for in that case the grammar would require the imperfect with ו consec . This alteration of the text is also rendered suspicious from the fact that both Onkelos and the lxx read and render the word as a substantive.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 13:17--15:22

D. God's completion of Israel's liberation 13:17-15:21

The Israelites now began their migration from Goshen to Canaan.

Constable: Exo 14:1-31

2. Israel's passage through the Red Sea ch. 14

14:1-4 Scholars have not been able to locate definitely the sites referred to in verse 2.

"An Egyptian papyrus associates Baal Zephon with Tahpahnes . . . a known site near Lake Menzaleh in the northeastern delta region."²³⁵

However, it seems that the crossing took place farther south in view of the implication that it took the Israelites no less and no more than three days to reach Marah (15:22-23). The evidence for the location of Marah seems a bit stronger.

"Yahweh's first intention was to give the appearance that Israel, fearful of the main road, then fearful of the wilderness, was starting first one way and then another, not knowing where to turn and so a ready prey for recapture or destruction. Yahweh's second intention was to lure the Egyptians into a trap, first by making Pharaoh's mind obstinate once again, and then by defeating Pharaoh and his forces, who were certain to come down in vengeance upon an apparently helpless and muddled Israel."²³⁶

The Hebrew phrase yam sup that Moses used to describe the body of water through which the Israelites passed miraculously means "Red Sea," not "Reed Sea."

"If there is anything that sophisticated students of the Bible know, it is that yam sup, although traditionally translated Red Sea, really means Reed Sea, and that it was in fact the Reed Sea that the Israelites crossed on their way out of Egypt.

"Well it doesn't and it wasn't and they're wrong!"²³⁷

In the article quoted above, the writer explained that the word sup did not originate in the Egyptian language but in Hebrew. Many scholars have claimed it came from an Egyptian root word meaning "reed." He showed that it came from a Hebrew root word meaning "end." Yam is also a Hebrew word that means "sea." The yam sup is then the sea at the end. The ancients used the name yam sup to describe the body of water that lay beyond the farthest lands known to them. It meant the sea at the end of the world. It clearly refers to the Red Sea often in the Old Testament (Exod. 15:4; Num. 21:4; 33:8; Josh. 2:10; 4:23; 1 Kings 9:26; Jer. 47:21; et al.). The Greeks later used the same term, translated into Greek, to refer to the Persian Gulf and the Indian Ocean. The translation of yam sup as Reed Sea is evidently both inaccurate and misleading. It implies that the Israelites simply crossed some shallow marsh when they left Egypt. Such an interpretation lacks support in the inspired record of Israel's Exodus.²³⁸

Moses recorded that God hardened Pharaoh's heart three times in this chapter (vv. 4, 8, 17).

14:5-14 This is the first of Israel's many complaints against Moses and Yahweh that Moses recorded in Scripture. It is the first of ten that culminated in God's judgment of them at Kadesh Barnea (v. 11; Num. 14:22-23).

"This is the first example in the Old Testament of what some scholars call holy war' or Yahweh war.' That is, this war was undertaken by the Lord in defense of His own reputation, promises, and self-interest (14:10-14; see also, for example, 15:3; Deut. 1:30; 3:22; 20:4). It is to be distinguished from ordinary' war that Israel might undertake on her own (Num. 14:39-45)."²³⁹

14:15-25 The cloud became a source of light to the fleeing Israelites but darkness to the pursuing Egyptians (vv. 19-20).

"Thus the double nature of the glory of God in salvation and judgment, which later appears so frequently in Scripture, could not have been more graphically depicted."²⁴⁰

The angel switched from guiding to guarding the Israelites. The strong east wind was another miracle like those that produced the plagues (v. 21; cf. Ps. 77:16-19).

The two million Israelites could have passed through the sea in the time the text says if they crossed in a wide column, perhaps a half-mile wide (v. 22). Some interpreters take the wall of water literally and others interpret it figuratively.

"The metaphor [water like a wall] is no more to be taken literally than when Ezra 9:9 says that God has given him a wall' (the same word) in Israel. It is a poetic metaphor to explain why the Egyptian chariots could not sweep in to right and left, and cut Israel off; they had to cross by the same ford, directly behind the Israelites."²⁴¹

Nevertheless nothing in the text precludes a literal wall of water.²⁴² This seems to be the normal meaning of the text.

The text does not say that Pharoah personally perished in the Red Sea (cf. vv. 8, 10, 28; Ps. 106:7-12; 136:13-15).²⁴³

14:26-31 This miraculous deliverance produced fear (reverential trust) in Yahweh among the Israelites (v. 31). Their confidence in Moses as well as in God revived (cf. v. 10-12).

". . . whenever confidence in Moses increases, as here and at Sinai, it is because of an action of Yahweh."²⁴⁴

"In view of the importance of the concept of faith and trust in God for the writer of the Pentateuch, we should take a long look at these verses. Just as Abraham believed God and was counted righteous (Ge 15:6), so the Israelites, under the leadership of Moses, also believed God. It seems reasonable that the writer would have us conclude here in the wilderness the people of God were living a righteous life of faith, like Abraham. As they headed toward Sinai, their trust was in the God of Abraham who had done great deeds for them. It is only natural, and certainly in line with the argument of the book, that they would break out into a song of praise in the next chapter. On the negative side, however, we should not lose sight of the fact that these same people would forget only too quickly the great work of God, make a golden calf (Ps 106:11-13), and thus forsake the God about whom they were now singing."²⁴⁵

Many critics who have sought to explain away God's supernatural deliverance of Israel have attacked this story. They have tried by various explanations to account for what happened in natural terms exclusively. It is obvious from this chapter, however, that regardless of where the crossing took place enough water was present to drown the army of Egyptians that pursued Israel (v. 28). Immediately after this deliverance, the Israelites regarded their salvation as supernatural (15:1-21), and they continued to do so for generations (e.g., Ps. 106:7-8). The people of Canaan heard about and believed in this miraculous deliverance, and it terrified them (Josh. 2:9-10; 9:9). The critic's problem may be moral rather than intellectual. Some of the critics do not want to deal with the implications of there being supernatural phenomena so they try to explain them away. The text clearly presents a supernatural deliverance and even states that God acted as He did to prove His supernatural power (vv. 4, 18).

"From the start of the exodus, it becomes clear, Yahweh has orchestrated the entire sequence."²⁴⁶

The Lord finished the Israelites' liberation when He destroyed the Egyptian army. The Israelites' slavery ended when they left Egypt, but they began to experience true freedom after they crossed the Red Sea. The ten plagues had broken Pharaoh's hold on the Israelites, but the Red Sea deliverance removed them from his reach forever. God redeemed Israel on the Passover night, but He liberated Israel from slavery finally at the Red Sea.²⁴⁷ In Christian experience these two works of God, redemption and liberation, occur at the same time; they are two aspects of salvation.

Guzik: Exo 14:1-31

Exodus 14 - The Crossing of the Red Sea

A. The pursuit of Pharaoh's armies.

1. (1-4) God draws Pharaoh to come out against Israel.

Now the LORD spoke to Moses, saying: "Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea, opposite Baal Zephon; you shall camp before it by the sea. For Pharaoh will say of the children of Israel, 'They are bewildered by the land; the wilderness has closed them in.' Then I will harden Pharaoh's heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD." And they did so.

a. You shall camp before it by the sea: We could say that God set an ambush for Pharaoh. Even after the horror of the death of the firstborn, the change in Pharaoh's heart was only temporary. He was quick to strike at Israel when he had the chance.

b. They are bewildered by the land: This was exactly what God wanted Pharaoh to believe. God told Moses to lead Israel in a way that looked confused. God told Moses and Israel to do something crazy because God knew how He could be glorified through it.

2. (5-9) Pharaoh decides to bring the children of Israel back.

Now it was told the king of Egypt that the people had fled, and the heart of Pharaoh and his servants was turned against the people; and they said, "Why have we done this, that we have let Israel go from serving us?" So he made ready his chariot and took his people with him. Also, he took six hundred choice chariots, and all the chariots of Egypt with captains over every one of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued the children of Israel; and the children of Israel went out with boldness. So the Egyptians pursued them, all the horses and chariots of Pharaoh, his horsemen and his army, and overtook them camping by the sea beside Pi Hahiroth, before Baal Zephon.

a. Why have we done this, that we have let Israel go from serving us? This was a strange question for Pharaoh to ask. It isn't hard to think of at least ten good reasons - namely, ten powerful plagues - why Pharaoh let Israel go.

i. This demonstrates how we are often quick to forget what God has done and what He has shown us. It is easy to quickly move from walking in the spirit to walking in the flesh.

ii. Perhaps Pharaoh thought that the LORD had shot all His arrows and had no more "ammunition" against Egypt. After all, no more died after the plague of the firstborn; but God isn't short on resources. He had plenty of ammunition left.

b. Six hundred choice chariots, and all the chariots of Egypt: Pharaoh was well equipped with the best military resources. Chariots were the most sophisticated military technology available at that time. Israel had nothing except the children of Israel went out with boldness.

i. The idea behind the Hebrew words with boldness (ruwn yad) include the idea of rebellion against authority (1 Kings 11:26-27). The rebellious nature of Israel was good when it was against Pharaoh and all it stood for; it was bad when it was against the LORD, Moses, and all they stood for. The trouble with rebels is they rebel against the wrong things!

ii. Psalm 106:7-12 describes this rebelliousness on the part of Israel at the Red Sea, also mentioned in Exodus 14:10-12: Our fathers in Egypt did not understand Your wonders; they did not remember the multitude of Your mercies, but rebelled by the sea; the Red Sea. Nevertheless He saved them for His name's sake, that He might make His mighty power known. He rebuked the Red Sea also, and it dried up; so He led them through the depths, as through the wilderness. He saved them from the hand of him who hated them, and redeemed them from the hand of the enemy. The waters covered their enemies; there was not one of them left. Then they believed His words; they sang His praise.

3. (10-12) The response of the children of Israel.

And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel cried out to the LORD. Then they said to Moses, "Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt? Is this not the word that we told you in Egypt, saying, 'Let us alone that we may serve the Egyptians?' For it would have been better for us to serve the Egyptians than that we should die in the wilderness."

a. They were very afraid: It made sense for Israel to be afraid. According to all outward observation, Israel was in serious trouble with Pharaoh's armies on one side and the Red Sea on the other. They seemed to have no chance for escape.

i. God led Israel right into a cul-de-sac. There was no was of escape except the way they had come in, and the Egyptian army had that path covered.

ii. We sometimes think that Satan will let us go easily, or we think that that once we leave his kingdom he forgets about us. Yet just like Pharaoh after Israel, Satan pursues us, attempting to keep us at least on the fringes of his domain and hoping to destroy us if he can.

b. The children of Israel cried out to the LORD: This was a good thing to do. When we find ourselves in dangerous places with no easy escape, we must cry out to God, because God is our refuge and strength, a very present help in trouble (Psalm 46:1).

c. Then they said to Moses: Their fear could be understood and their cry to the LORD made sense. Yet their words to Moses show a great lack of faith and loss of confidence in God. No reasonable mind could really think that Moses planned all this to lead the people of Israel to their death in the wilderness.

i. They thought they could read the mind and heart of Moses. We are often wrong and always on dangerous ground when we claim we can read the intentions of other's hearts. Moses said nothing or did nothing that would support such a conspiracy theory, but the children of Israel still thought this way.

d. Let us alone that we may serve the Egyptians: The children of Israel were not yet a week out of Egypt and they were already distorting the past, thinking that it was better for them in Egypt than it really was.

4. (13-14) Moses responds with great courage.

And Moses said to the people, "Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever. The LORD will fight for you, and you shall hold your peace."

a. Do not be afraid: At this point, Moses could have no idea how God would come through in the situation. All he knew was God certainly would come through. In a sense, Moses knew he was in such a bad situation that God had to come through.

i. When we see that our only help is God, we are more likely to trust Him. Sometimes it is the little things - the things we think we can do in our own strength - that get us down, not the big things that we know only God can do.

b. Stand still: Moses told the people of Israel to stop. This is often the LORD's direction to the believer in a time of crisis. Despair will cast you down, keeping you from standing. Fear will tell you to retreat. Impatience will tell you to do something now. Presumption will tell you to jump into the Red Sea before it is parted. But as God told Israel He often tells us to simply stand still as He reveals His plan.

c. See the salvation of the LORD: Moses didn't know what God would do. Yet he knew what the result would be. He knew that God would save His people and that the enemies of the Lord would be destroyed. He could say to Israel, "the LORD will fight for you."

d. You shall see them no more forever: The idea behind this implies much more than at first look. Moses perhaps spoke in terms of eternity as well as their present time.

B. God leads Israel across the Red Sea.

1. (15-18) God's instructions to Moses: stop praying and start doing.

And the LORD said to Moses, "Why do you cry to Me? Tell the children of Israel to go forward. But lift up your rod, and stretch out your hand over the sea and divide it. And the children of Israel shall go on dry ground through the midst of the sea. And I indeed will harden the hearts of the Egyptians, and they shall follow them. So I will gain honor over Pharaoh and over all his army, his chariots, and his horsemen. Then the Egyptians shall know that I am the LORD, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen."

a. Why do you cry to Me? Before the people, Moses was full of faith. But before God he cried out in desperate prayer. This was good because Moses had to show confidence before the nation to encourage their faith.

b. Why do you cry to Me? There is a time to pray, and a time to act. It can actually be against God's will to stop doing and to only pray in a particular situation.

i. This is especially true when our prayer is not made unto God alone. Sometimes we pray out of the wrong motives and sometimes we pray to inform others who listen. We can use a call to prayer to actually control a situation or we can pray to avoid action or buy time.

c. Lift up your rod, and stretch out your hand: These were simple instructions that resulted in a mighty miracle. In the same manner, the greatest miracle of salvation happens with simple actions on our part.

d. Then the Egyptians shall know that I am the LORD: God was not finished answering Pharaoh's question from Exodus 5:2, when Pharaoh asked "Who is the LORD, that I should obey His voice to let Israel go?" God used the miracle of the parting of the Red Sea to speak to Egypt as much as He used it to speak to Israel.

i. This is an aspect of the spiritual life rarely reflected upon. When God delivers us from a temptation or crisis, it is as much a testimony to our invisible adversaries as it is to us. God uses each victory in our life to tell our unseen enemies of His power and ability to work in and through frail humanity.

2. (19-20) God neutralizes the Egyptian army with the fire.

And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them. So it came between the camp of the Egyptians and the camp of Israel. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.

a. The pillar of cloud went from before them and stood behind them: The pillar previously mentioned in Exodus 13:21-22 was now positioned as a barrier between the attacking Egyptians and the children of Israel. God protected Israel from the Egyptian attack until a way was made through the Red Sea.

i. We often have little idea how much God does to protect us from the attacks of our unseen enemies. We sometimes feel that we are overwhelmed in a present spiritual struggle, but we may not know what it would be like if the LORD pulled back His protection.

b. It came between the camp of the Egyptians and the camp of Israel: The Egyptians didn't know it, but the same pillar that prevented their pursuit of Israel also protected their lives. If they had submitted to the LORD who blocked their way with His presence, they would have been spared.

c. Thus it was a cloud and darkness to the one, and it gave light by night to the other: The pillar was a source of darkness to the Egyptians but a source of light to Israel. This is a vivid picture of how the glory of God can be light to one person yet seem dark to another.

3. (21-22) The waters of the Red Sea are parted, and the children of Israel cross over safely on dry ground.

Then 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 into dry land, and the waters were divided. So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.

a. Moses stretched out his hand over the sea: Other passages (such as Exodus 13:18 and 15:14 identify this body of water as the Red Sea. The Hebrew phrase for Red Sea is yam suph, which clearly means "Reed Sea." Scholars and archeologists have attempted for years to positively identify this body of water.

i. "The term aptly describes the lake region north of the Gulf of Suez comprising the Bitter Lakes and Lake Timsah. It is possible that the Israelites went along the narrow neck of land on which Baal-zephon stood and that the Biblical Sea of Reeds was modern Lake Sirbonis. We are certain that the crossing was in this area because the Israelites found themselves in the Wilderness of Shur after crossing the sea (Exod. 15:22)." (Pfeiffer)

ii. We don't know exactly where the place was, and what the exact geography was. This is especially true because an area like this will change geography every flood or drought season. We do know there was enough water there to trap the Israelites and to later drown the Egyptians. We can surmise that this was perhaps 10 feet of water or so. We also can surmise that there was enough width in the crossing for the large group of Israelites to cross over in one night - perhaps a mile wide stretch.

b. The LORD caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided: Some believe this is simply an ancient legend and did not actually happen. However, modern research has demonstrated that it was completely plausible, according to a Los Angeles Times article by Thomas H. Maugh titled "Research Supports Bible's Account of Red Sea Parting" (3/14/92):

i. "Sophisticated computer calculations indicate that the biblical parting of the Red Sea, said to have allowed Moses and the Israelites to escape from bondage in Egypt, could have occurred precisely as the Bible describes it.

Because of the peculiar geography of the northern end of the Red Sea, researchers report Sunday in the Bulletin of the American Meteorological Society, a moderate wind blowing constantly for about 10 hours could have caused the sea to recede about a mile and the water level to drop 10 feet, leaving dry land in the area where many biblical scholars believe the crossing occurred."

c. The waters were a wall to them on their right hand and on their left: Psalm 77:16-20 gives more detail in the description of the course of events during the Red Sea crossing: The waters saw You, O God; the waters saw You, they were afraid; the depths also trembled. The clouds poured out water; the skies sent out a sound; Your arrows also flashed about. The voice of Your thunder was in the whirlwind; The lightnings lit up the world; the earth trembled and shook. Your way was in the sea, Your path in the great waters, and Your footsteps were not known. You led Your people like a flock by the hand of Moses and Aaron.

4. (23-28) God troubles the Egyptian army, and they are drowned.

And the Egyptians pursued and went after them into the midst of the sea, all Pharaoh's horses, his chariots, and his horsemen. Now it came to pass, in the morning watch, that the LORD looked down upon the army of the Egyptians through the pillar of fire and cloud, and He troubled the army of the Egyptians. And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, "Let us flee from the face of Israel, for the LORD fights for them against the Egyptians." Then the LORD said to Moses, "Stretch out your hand over the sea, that the waters may come back upon the Egyptians, on their chariots, and on their horsemen." And Moses stretched out his hand over the sea; and when the morning appeared, the sea returned to its full depth, while the Egyptians were fleeing into it. So the LORD overthrew the Egyptians in the midst of the sea. Then the waters returned and covered the chariots, the horsemen, and all the army of Pharaoh that came into the sea after them. Not so much as one of them remained.

a. He took off their chariot wheels: God miraculously worked on the side of Israel against the Egyptians. He troubled the army of the Egyptians until Israel had crossed over the Red Sea. Only then did He allow the Egyptian army to continue their pursuit through the parted waters.

b. So the LORD overthrew the Egyptians in the midst of the sea: Though some also regard this as simply an ancient legend, modern research again shows it is completely possible. Thomas H. Maugh continued in his Los Angeles Times article:

i. "An abrupt change in the wind would have allowed the waters to come crashing back into the area in a few moments, a phenomenon that the Bible says inundated the Israelites' pursuers."

c. Stretch out your hand over the sea, that the waters may come back upon the Egyptians: God told Moses to do something with his hand connected with the motion of the sea. We know that it was not really the power of Moses' hand that held back the sea or allowed it to come crashing back upon the Egyptian army. It was the power of God at work.

i. God could have performed this miracle just as easily without Moses' cooperation. Yet, God delights in using human agents to take part in His miraculous works. We can say that many miraculous works of God are yet to be done because no human agent has stepped forth to be the one who will "stretch out their hand."

ii. In addition, this was God's vindication of Moses. Israel previously accused him of the lowest of motivations, and the most evil state of heart (Exodus 14:10-12). Through this work through Moses God showed the whole nation that Moses was their chosen leader.

d. Not so much as one of them remained: The deliverance at the Red Sea became a turning point in Israel's history. In this era of Israel's history they had many troubles ahead but Pharaoh and the Egyptians never troubled them again.

5. (29-31) Summary: another act of redemption on Israel's behalf.

But the children of Israel had walked on dry land in the midst of the sea, and the waters were a wall to them on their right hand and on their left. So the LORD saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.

a. Israel saw the Egyptians dead on the seashore: This was confirmation to Israel that their deliverance from Egypt was real and complete. An oppressed people are slow to believe they are free while their tyrant still lives. God wanted Israel to know that their oppressors were dead.

i. "Somehow the sight of those dead bodies was the concrete sign that salvation and a new life for Israel were now assured." (Cole).

b. So the LORD saved Israel that day out of the hand of the Egyptians: God delivered Israel in seemingly impossible circumstances. He demonstrated His faithfulness to Israel and to all His people.

i. Spurgeon told the story of an old saint who lay on her deathbed and declared that Jesus would never forsake her, because He had promised so. Someone asked her, "But suppose that He did not keep His promise, and you were to be lost?" She answered, "Then He would be the greater loser than I. It is true I would lose my soul, but God would lose all His honor and glory if He were not true." God's motive for delivering us is not only His love for us, but also a desire to guard His own glory and honor.

ii. "Brethren, if we have trusted in God, and have come out of the Egypt of the world through his grace, and have left all its sins behind us, if we were left to die in the wilderness, the Lord Jesus Christ would lose his glory as a Saviour, the divine Father would lose his name for immutable faithfulness, and the Holy Ghost would lose his honour for perseverance in completing every work which he undertakes." (Spurgeon).

c. The people feared the LORD, and believed the LORD and His servant Moses: This was just the result God intended. Sadly for Israel they did not stay in this place of respect and faith toward the LORD. This was probably more a circumstance of feelings than it was of true faith, because they left this place of respect for the LORD and Moses quickly.

i. We can say that the deliverance of Passover and the miracle of the Red Sea go together. If not for the victory won at the Red Sea, the redemption at Passover would have meant nothing. But they would have never made it to the Red Sea without the miracle of God's redemption at Passover. In the same way, the redemption of the cross would mean nothing without the miracle of the resurrection. The two works of deliverance must go hand in hand.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 14 (Chapter Introduction)

Overview

Exo 14:1, God instructs the Israelites in their journey; Exo 14:5, Pharaoh pursues after them; Exo 14:10, The Israelites murmur; Exo 14:13, Moses comforts them; Exo 14:15, God instructs Moses; Exo 14:19, The cloud removes behind the camp; Exo 14:21, The Israelites pass through the Red sea, which drowns the Egyptians.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 14 (Chapter Introduction)

CHAPTER 14

God commandeth the Israelites to encamp at Pi-hahiroth, Exo 14:1,2 ; the reason why, Exo 14:3,4 . Pharaoh and his servants repent for letting the people go, Exo 14:5 ; pursue and overtake the Israelites, Exo 14:8,9 . The Israelites are afraid, Exo 14:10 ; and murmur against Moses, Exo 14:11,12 . Moses encourages the people with a promise of deliverance, Exo 14:13,14 . God encouraging Moses, Exo 14:15 , bids the people go forward, Exo 14:16 . God defends the Israelites by the pillar of cloud, Exo 14:19,20 . Moses dividing the sea, Exo 14:21 , the Israelites pass over on dry ground, Exo 14:22 . The Egyptians with all their forces pursue them into the sea, Exo 14:23 . God commands Moses to cause the waters to return on the Egyptians, Exo 14:26 . The waters return, Exo 14:27 . The Egyptians drowned, 14:28. Israel’ s safety, Exo 14:29,30 , and faith, Exo 14:31 .

Or rather, had spoken , to wit, before they came to Succoth, Exo 12:37 . For what was there briefly and generally expressed, is here more largely and particularly declared, together with the occasion of it, which was God’ s command.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 14 (Chapter Introduction)

(Exo 14:1-9) God directs the Israelites to Pihahiroth, Pharaoh pursues after them.

(Exo 14:10-14) The Israelites murmur, Moses comforts them.

(Exo 14:15-20) God instructs Moses, The cloud between the Israelites and the Egyptians.

(Exo 14:21-31) The Israelites pass through the Red sea, which drowns the Egyptians.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 14 (Chapter Introduction)

The departure of the children of Israel out of Egypt (which was indeed the birth of the Jewish church) is made yet more memorable by further works of wonder, which were wrought immediately upon it. Witness the records of this chapter, the contents whereof, together with a key to it, we have, Heb 11:29. " They passed through the Red Sea as by dry land, which the Egyptians assaying to do were drowned;" and this they did by faith, which intimates that there was something typical and spiritual in it. Here is, I. The extreme distress and danger that Israel was in at the Red Sea. 1. Notice was given of it to Moses before (Exo 14:1-4). 2. The cause of it was Pharaoh's violent pursuit of them (Exo 14:5-9). 3. Israel was in a great consternation upon it (Exo 14:10-12). 4. Moses endeavours to encourage them (Exo 14:13, Exo 14:14). II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it (Exo 14:15-18). 2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp (Exo 14:19, Exo 14:20). 3. By the divine power the Red Sea is divided (Exo 14:31), and is made, (1.) A lane to the Israelites, who marched safely through it (Exo 14:22, Exo 14:29). But, (2.) To the Egyptians it was made, [1.] An ambush into which they were drawn (Exo 14:23-25). And, [2.] A grave in which they were all buried (Exo 14:26-28). III. The impressions this made upon the Israelites (Exo 14:30, Exo 14:31).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 14 (Chapter Introduction)

INTRODUCTION TO EXODUS 14

This chapter begins with directions of God to Moses, to be given to the children of Israel about the course they were to steer in their journey, with the reason thereof, Exo 14:1, which they observing, a report was brought to Pharaoh that they were fled, and this determined him and his servants to get ready and pursue after them, as they did with a great army, Exo 14:5, which when the Israelites saw, it put them in great fear, and set them to murmuring and complaining against Moses for bringing them out of Egypt, Exo 14:10, who desired them to be still and quiet, and they should see the salvation of the Lord, Exo 14:13, and he is bid to order the people to go on in their journey, and to take his rod and stretch it over the sea and divide it, that Israel might pass through it on dry ground, and the Egyptians follow them, whereby God would be honoured and glorified, Exo 14:15, upon which the Angel of the Lord in a pillar of cloud removed from before there, and went behind them for their protection, Exo 14:19, and Moses stretching out his hand over the sea, and a strong east wind blowing upon it, the waters divided and the Israelites went into it, and the Egyptians followed them, but their host being troubled by the Lord, and their chariot wheels taken off, they found themselves in great danger, and were thrown into a panic, Exo 14:20 and upon Moses's stretching out his hand again over the sea, the waters returned, and Pharaoh and his host were drowned, but the Israelites passed through safely, as on dry land, Exo 14:26, which great work of the Lord being observed by them, influenced their fear of him, their faith in him and his servant Moses, Exo 14:30.