An Exposition of Genesis, Exodus · Chapter 14
CHAP. XIV.
In this Chapter there are these two generalls containing the history of,
1. The fourth stage with the events of it, From Ver. 1. to Ver. 2.
2. The fifth stage from the 15th Ver.
According to the distribution made of the events upon the 10th plague on Egypt which was into 10. we find they made ten stages before they come to mount Sinai: Ch. 19. Now follow in this Chapter the 4th and 5th stages together with the providential events therein which we shall consider in their order.
4. The next motion or stage which God appointed unto Israel, after their escape from Egypt, is declared from the first verse of this Chapter unto the end of the 14th. Wherein,
1. Gods order for their motion and pitching. Ver. 1.2.
2. Gods account of this order unto Moses. Ver. 3.4.
3. Pharaohs attempt on Israel as God said. Ver. 1.9.
4. Israels resentment of the Egyptians approach. Ver. 10.11.12.
5. The incouragement of Moses to Israel. Ver. 13.14.
1. We have to consider Gods order for this 4th journy of Israel and their stage, and herein note,
1. The supreme power ordering it is expressed,Ver. 1. And Jehovah spake unto Moses saying, Readings agree. Herein,
1. The supreme power ordering the stage, is Iehovah, he speaks.
2. The minister to whom the charge is given is Moses.
3. The charge given for a new stage; Speak thou to the sons of Israel, Ver. 2.&c. Readings mostly the same. — Speak to the family of Israel. Syr. — Command. Ar.
In this order or charge we have to note,
1. The subject ordered, The sons of Israel.
2. The work given in charge which contains,
Ver. 2.1. Their motion, that they return, This is so read by all, which doth import, not onelyonly a motion, but a motion backward by returning to some quarters neerer Egypt than Ethan was.
2. Their pitching, And let them encamp before Pi-hahiroth between Migdol and between the sea, before Baal Zephon, over against it shall ye incamp by the sea, Sam. Onk. Vulg. to the same. — Before the suburb, &c. Sept. — At the dore of Gebalath. Ar. — At the mouth or dore of the trench or delved place, Syr.
1. The place of this stage is here expressed or described by four terms,
1. Pi-hahiroth, Numb. 33.8. It is read hachiroth; the word properly is chiroth, and Ha is but emphatical with the Hebrewes. It signifieth a company of steep rocks that were cut out, or having many holes or dens in them, by these were made streights and at the mouth of these were they to pitch.
2. Migdol, this word signifieth a castletower, or strong place; it was named as a city of the Egyptians Jer. 44.1. And is conceived to be a very strong garrison of them now: This is called Hero, or Heroopolis by some Geographers, as Iunius conjectures.
3. The sea; which was the red sea, was before the face of Israel; whereto yet was no path; before it, and beyond it a dry sandy stonie shoar; and the waters themselves declared nothing but death.
4. Bayal-Tsepon, which is conceived to be a great plain neer the sea. Targ. Uz. & Jerus. read the Idol Tsephon; which they say Pharaoh trusted that he would keep in the Israelits, that they should not escape him it is likely such an Idol there might be; but here it serves to note the place by which Israel was to pitch. And was a city of the Egyptians recorded, Num. 33. Ver. 7, and might be rendred Baal Septentrionalis: take all together and we may see into what straits God brought Israel by his own order now. Before them was the sea, upon the right hand rocks and mountains not to be scaled, upon the left a strong hold or garrison of the Egyptians, and a little after we shall find Pharaoh and his host upon the reer at their heels: this difficult camp God orders for them.
2. The pitching here ordered or commanded; and the word is doubled, Let them incamp here, & again, before it shall ye incamp by the sea. There they must pitch so long as God will have them, which is reasonably conjectured to be from the 18th day of the first month, when they came first thither, unto the 20th when Pharaoh and his host were discovered pursuing after them. Ver. 2.Ver. 2.
2. Adde we hereunto the account or reason which God giveth to Moses of his ordering Israel to this stage, Ver. 3.4. In general it is a designe which God had yet to take further vengeance on Pharaoh, but in special we may note these particulars in the contrivance,
1. The actings of Pharaoh himself, And Pharaoh will say of the sons of Israel, they are confounded or intangled in the land, the wildernes hath shut them in, Readings mostly to the same sense, — Wander in the land, 70. — Are doubtful. Ar. — Are strangers. Syr. — Streightned, Vulg. Herein God foretells to Moses the thoughts of Pharaoh concerning Israel, before they appear, that when they did appear, they might believe and not be terrified by pursuers.
1. He sheweth him that Pharaoh would be reasoning with himself concerning Israel, and be making conjectures concerning their streits to incourage himself to a pursuit of them.
2. He declareth the matter of his conjecture in two particulars expressed.
1. That they were confounded in their way, and like a company of Ideots wandred up and down, not knowing whither to go; and indeed such they were in themselves had not God himself undertaken for them.
2. That the desert had shut them in, and kept them prisoners; that he might easily reduce them or destroy them. Such were the agitations of an hardned heart after all Gods plagues upon him, Ver. 3.Ver. 3.
2. The actings of God after this on Pharaoh which God foretells unto Moses Wherein,
1. The judicial act of God,Ver. 4. Make strong the heart of Pharaoh, — I will harden. Readings agree to this sense; which act of God hath many times bin spoken to before; neither is there need of further explication.
2. The consequents of this judgment, which are three,
Ver. 4.1. And he shall follow after them, you or them, Readings consent. i. e, upon his sinful conjectures and Gods judgment, he shall make after you, to persecute and destroy poor Israel.
Ver. 4.2. And I will be glorifi…d upon Pharaoh & upon all his power or host. Readings are the same. One, I will be magnified. Another, I will be honored. The summe of this is; that God would make himself glorious in justice, taking vengeance upon them, that would not obey, even to their destruction.
Ver. 4.3. And the Egyptians shall know that I am Jehovah, Readings are the same wherein the event is,
1, The experimental knowledge of the Egyptians,
2. The matter of their knowledge, which was that he was the cause of being death to them and life to Israel.
3. This account being given beforehand, the last thing declared is Israels obedience to Gods charge, And they did so, Readings concurre. The summe is, that Moses from God ordered Israel, and they together obeyed and returned, and camped where God commanded them, Ver. 4.Ver. 4.
Quest. Why did God bring his people into such a strait camp, seeing before he would not terrify them. Ch. 13.
Answ. 1. This appears that God did not carry them this way for fear of disficulties in another, for greater than- these to sense could not be. 2. God had a purpose to put the saith of Israel to a trial. 3. His resolution was to glorify himself in delivering them from straits, and in returning just vengeance on the Egyptians.
Quest. Why did God tell Moses of Pharaohs thoughts and his own hardning of him?
Answ, 1. His free love to prevent unbelieving fears in his people was a main cause, as Christ, Joh. 16. v. 1. to his Disciples. 2. That Israel might know the thoughts of man were not hid from God. 3. That all hearts were in his hand to soften and to harden; and that they might fear before him.
Whence we observe.
D. 1. Jehovah alone is the supreme mover of his Church in all their stages.
D. 2. Jehovah usually ordereth the knowledge of his Churches way unto his Ministers, Ver. 1.
D. 3. Ministers must speak, and Israel must hear Gods mind, as to motions below.
D. 4. Gods charge somtimes draweth his Church back again when they are forward in redemption.
D. 5. Inex…ricable streits to sense, God brings his Israel unto, in the way of redemption.
D. 6. In such streits God encamps them, for the time of their abode, Ver. 2.
D. 7. God is pleased to give a sufficient account of streitning his people before-hand.
D. 8. The purposes of wicked persecutors are foreknown to God.
D. 9. Cruel persecutors forecast in their own sense the streits of the Church to incourage against them, V. 3.
D. 10. VponUpon such wicked projects of persecutors, God gives them up to heart-hardning.
D. 11. Heart-hardning causeth the wicked to pursue the Church to blood.
D. 12. God provide's for his own glory in the ruin of such persecutors.
D. 13. By Gods last vengeance the wicked shall experience Jehovahs being in judgment to enemies, & mercy to his Church.
D. 14. VponUpon such discoveries of Gods will his Church may sweetly submit to sit down sometime in streits, Ver. 4.
Now followeth Pharaohs attempt according to Gods prediction to Moses, Ver. 5. to 9. Wherein,
1. Pharaohs consultation about Israels departure, Ver. 5.
2. Pharaohs preparation for a pursuit, Ver. 6, 7.
3. Gods disposition of him in judgment to pursue, Ver. 8.
4. Pharaohs pursuit and reaching of them, Ver. 9.
1. Pharaohs consultation is considerable: Herein,
1. The occasion of it, which was the tidings reported to Pharaoh of Israels flying, And it was declared to the King of Egypt that the people fled, Ver. 5.Readings are to the same sense, onelyonly the term of connection is rendred various, and, when, furthermore. This sheweth the occasion of Pharaohs pursuit; some spies had told him that Israel fled night and day, and could as yet get no further, which seemes to be an hint to him, that now it was time to pursue and reduce them.
Quest. How came Pharaoh to know their motion?
Answ. 1. It might be from passengers who might see them marching. 2. It might be by spies and servants sent after them, no difficulty was there to know this, it being done so wonderfully in the open sun. 3. It might be by runegadoes that lef… the camp of Israel after their going out from Egypt with them: It matters not much how, but this is certain, that their motion was told to Pharaoh.
Quest. Why was it told that they fled?
Answ. 1. It might be upon suggestion that they broke their word with Pharaoh when they desired leave for three dayes journy, and now were making further. 2. It might be suggested, that their fear did make them fly from Pharaoh, both might be told.
2. The cause of Pharaohs consultation is here expressed, which was the sin of his own heart,Ver. 5. expressed thus, And the heart of Pharaoh and of his servants was turned against the people, Readings mostly agree, — Was changed, Sam. and Vulg. The summe is that the very heart of Pharaoh and his servants returned to the old frame of bitter hatred against Israel, which puts them upon new counsels and preparations.
1. The bitter frame is expressed in the turn, a little before Pharaoh dismissed them, his servants urged them to be gon, and supplied them with riches that they might be rid of them, but now they are turned about again to return to their persecution and oppression of them. They turned themselves.
2. The depth of hatred noted in the subject turned, which was their very heart, their very inwards were turned into bitternes.
3. The object, it was a people lately rescued out of their hands by God, and therefore lesse cause had they to revive hatred and persecution of them.
3. The consultation itself, which is by way of expostulation one with another, blaming themselves for sending Israel out of bondage in these words, And they said why have we done this, that we have sent away Israel from serving us? Readings agree. — Why would we do this? Vulg.
1. Their conference or reasoning together from the perversenes of their hearts; they spake among themselves upon the tidings of Israels flight.
2. Their blaming of themselves for that which they could not help, God forced them to do what they did.
3. Their repenting of the good done to Israel in dismissing them from bondage, though they could hold them no longer against Gods judgments.
Note we.
D. 1. VnderUnder providence tidings of the Churches streits and fears may come to the enemy to moove them.
D. 2. Spies use to report the state of the Church at the worst to stirre up wicked powers against them.
D. 3. Reprobat hearts take occasion from tidings of the Churches streits to designe against them.
D. 4. Hearts of the wicked are quickly turned from forced favours, to hate Gods Israel.
D. 5. Hardned persecutors befool themselves for doing that good, which God forced from them.
D. 6. The liberty of Gods Church is the eye-sore, and heart-sore of wicked persecutors. Ver. 5.Ver. 5.
2. Pharaohs preparation followeth these debates,
1. His harnassing for himself, And he bound his charret, — He joyned,Ver. 6. Sept. Onk. Sam. Vulg. — He trim'd his charret, Ar. He cast reins upon his charret, that is, upon the horses bound to it. Herein note,
1. His forwardnes, himself is first in fighting against God still, and pursuing Israel.
2. His strength he trust's in, his horses and charrets; this he thinkes enough to bring back a naked people. Blinded soul!
2. His taking of his men or army with him, And he took his people with him, Ver. 6.Readings agree.
1. The term of multitude & propriety implieth a numerous company of fighting men, such as he could call together so speedily; the number is not determined; however Josephus writes of 50000 horsemen & 200000 footmen, whence he had it unles from the fabulous Rabbins, it cannot be conjectured; the scripture is not positive. And whether these were the horse or footarmy is not certain. Probable it is that there were foot as well as horse, considering the way which they were to passe.
2. The term of assumption, or association, he took them as his army and strength, to go with him.
3. His muster of his forces, in three degrees,
1, His principal strength,Ver. 7. And he took 600 chosen charrets, Readings are to the same. These were the choise of his strength and therefore probably so numbred in the front.
Ver. 7.2. His accessory power, And all the charrets or every charret in Egypt, Readings mostly agree, — All the horse force, or horsmen, Sept. All that were fit for service, and could be prepared at such a juncture of time.
Ver. 7.3. The heads or captains of these, And captains over every one of them. Ar. Vulg. same. foreign, — Sep. Most valiant men — set over them. Syr. — Tribunes. Sam. These were for orders sake, that the great force might not be confused; but orderly march and encounter Israel.foreign The word notes captains of three, and it is conceived that in every charret were nine men, divided into Ternaries, one before, and the two other on each side, over whom were these Captains, such was the warlik preparation to pursue poor Israel.
Quest. Was this a force fit to pursue 600000 fighting men?
Answ. Yea doubtlesse, and enough to follow up a company of unarmed naked men; and supposing every charret to carry 9 men, it was a great force; besides other horse and foot as probable there were. But indeed all was to little against God, which they considered not.
Note hence.
D. 1. Hardned powers against God do not onelyonly consult, but are first to lead, in persecuting the Church.
D. 2. Horse and charrets and mens leggs, are the best strength of earthly powers. Ver. 6.
D. 3. The choise of strength and greatest numbers, wicked persecuting powers ingage and muster up against God and his Israel. They want no auxiliaries for this work.
D. 4▪ Persecuting powers have their wisdom to fight orderly, as well as strongly, against the Church. Ver. 7.
3. Gods disposing of Pharaoh in these preparations is considerable. ver. 8.Ver. 8. Wherein a double act is observable,
1. Jehovahs work of judgment on Pharaoh, as upon his former rising against Israel, in these words,
And Jehovah made strong the heart of Pharaoh, King of Egypt and he pursued after the sons of Israel, Readings agree here, where note,
1. Gods act upon Pharaohs heart, he giveth him up after this 10th plague past to be hardned or made strong and stout against Gods judgements, and so prepareth him for the last stroak.
2. The effect of this hardning, He persecuted the sons of Israel more, even in his purpose to the death, but God would not suffer him.
2. Jehovahs act to Israel, And the sons of Israel went out with an high hand, Readings most agree. — With open head Onk. that is, not ashamed, as when the head is covered, 2 Sam. 15.30. This is added as an aggravation of Pharaohs persecution; that notwithstanding God brought forth Israel from Egypt with such mighty works, yet he and his servants should dare again to pursue Gods Israel; this was a crying evill from obdurat Spirits. The phrase of going with an high hand hath bin opened before; the whole may be read thus to clear this sence, Pharaoh pursued the sons of Israel, even the sons of Israel going out with an high hand; Although God did so gloriously appear to deliver them, — When the sons of Israel went on, Iunius. This word which is read went out may be rendred went on, the first notes egresse out of Egypt, which was made by Gods mighty power; the second notes Progresse after going out, which was no lesse by the pillar of cloud and fire, which the Egyptians did not onelyonly hear of, but see, yet durst they pursue against such a leader.
It instructs us.
D. 1. Ten times hardning in sin calls for ten times hardning in judgement.
D. 2. Such tenfold hardning driveth men to tenfold more wickednes in persecution.
D. 3. The high hand of God in saving his Church will not perswade hardned sinners from persecution.
D. 4. When pride of enemies sets them against the Church, Gods hand will be above them. Ver. 8.Ver. 8.
4. The pursuit and overtaking Israel by Pharaoh and his army,Ver. 9. And the Egyptians pursued after them, and overtook them encamping by the sea, all the horse the charrets of Pharaoh (or of) and his horsmen and his army beside Pi-hahiroh before Baal-Zephon, Readings are mostly the same. Onk. and Sam. same. — Ad os Gebalat contra Saphun Idolum. Are, — foreign Sep. — Mouth of the trench, Syr. — They found them, Vulg. Here are related,
1. The pursuers,
1. Generally, Egyptians.
2. Specially horses of charrets, horsmen, army, even all the rout gathered by Pharaoh.
2. The act twofold.
1. Pursuing.
2. Overtaking, they reached Israel or fetched them up.
3. The object, Israel in their camp.
4. The place, by the sea, before Baal-Zephon, all terms were opened. Ver. 2.
Learn we.
D. 1. Providence may order bloody enemies to pursue and overtake his pilgrim Church.
D. 2. Such advantage of enemies may be ordered in the greatest disadvantage of the Church.
D. 3. Gods mighty hand may order enemies to see his Church in their camp but not hurt them. Ver. 9.
4. Israels resentment of Pharaohs approach now followeth to be considered. ver. 10.11.12.Ver. 10. Herein,
1. The impression of fear made upon the children of Israel, thus expressed, And Pharaoh approached, and the sons of Israel lifted up their eyes, and behold the Egyptians were marching after them, and they were greatly afraid. — Pharaoh went before, &c. Sept. — Egyptians mooved. Onk. All readings agree in sense, in which passage note,
1. The event itself making this impression, the approach of Pharaoh, and his army, sudden, unexpected and sormidable to a company of naked men; and now they were at their very heels, full of fury and revenge.
2. The discovery of this danger made unto the Israelites, they lifted up their eyes and saw them pursuing close upon them.
3. The impression made upon their hearts, they were vehemently terrified, and struck with a distracting fear, their souls melted within them; it was an extream passion of trembling that did possesse them.
2. The effects of this impression, which are two,
1. Their carriage to God hereupon, And the sons of Israel cried unto Jehovah. — The Syr. renders it, the sons of Israel prayed before the Lord, but the word here used, signifieth no such cry.
1. The subject here mentioned is the terrified children of Israel, all in a confused passion, not fit for prayer.
2. The act done by them, they made a cry, or hideous noise or roaring under the apprehensions of sudden danger, like men in a storm ready to be cast away.
3. The object proposed to this cry Jehovah, they houl and cry, Lord, what shall we do, like distracted and unbelieving souls in the depths of danger. This their fear extorts.
Quest. Was not this a good duty to cry unto God?
Answer. Not as acted by them in this place, for,
1. The rise of it was unbelieving fear, not faith, without which none can please God.
2. The matter of the cry is no petition, but confused howling upon sense of danger.
3. The issue or consequence of it is nothing els, but forgetfulnes of their late wonderful deliverance, and contempt of mercy, and reviling Moses, and returning to former unbelieving murmurings; as appeareth in the sequel. Ver. 10.Ver. 10.
2. Their carriage to Moses, which was full of wickednes, not onelyonly against him the instrument, but against God the cause of their deliverance from the Egyptian bondage, and this is expressed,
1. By bitter expostulation with Moses in three things.
1. About pretended fear of graves, And they said to Moses, Ver. 11.hast thou taken us away to dye in the wildernes, because there were no graves at all in Egypt? Readings mostly agree in the expostulation, onelyonly the Vulg. read's positively and ironically. Perhaps there were not graves in Egypt, &c. The expostulation giveth a bitter charge, and that with a scorn and taunting, wherein we may note,
1. Parties concerned.
1. Scornful Israel,
2. Scorned and accused Moses, the Minister of their peace.
2. The danger pretended, graves and death; although God had lately delivered them by Moses out of graves in a figure. See here unbelief.
3. The charge, thou hast brought us out of Egypt to bury us, why tookest thou us out? See wickednes and unthankfulnes.
2. About pretended injury done them, Wherefore hast thou done this to bring us forth out Eg…pt? Readings agree, Here observe,
1. Their pretended good lost, Egypt. O Egypt, why did we come out of Egypt? Yet this was an house of bondage, and an iron furnace.
2. Their unjust charge to Moses, thou hast done us this wrong to bring us out of Egypt: wherefore hast thou dealt so with us? Ver. 11.Ver. 11.
3. About justifying their former unbelieving carriage, before they came out of Egypt,Ver. 12. Was not this the word that we spake to thee in Egypt, sa…ing, cease from us, and we will serve the Egyptians, Readings mostly agree. Sept. Here,
1. They repeat their former unbeleeving speeches, Ex. 5.21. Ex. 6.9.
2. They resume and own them, that they were true.
3. They charge him with rejecting their counsel, as if they had said, we told you of this beforehand, what would betide us; and you would not hear us, but have brought all this evill upon us.
2. They compleat their wicked contempt of God and him, by a positive conclusion, For it had bin better for us to serve the Egyptians, than to dye in the wildernes, Readings agree in sense. Herein also we may observe,
1. Their wicked preventing of God in this unbeleeving determination, that they must dye in the desert. There's no remedy, death is before us, dye we must and shall in this wildernes.
2. Their desperat unthankfulnes and wicked determination, it had bin better for us to serve the Egyptians. O that we were servants there again, ô prodigious unbeleef and frowardnes after experience of so many wonders; Ver. 12.Ver, 12.
Quest. Who and what were these, who thus expostulate?
Answ. 1. The fabulous Rabbins make them of 4 sorts.
1. Some that said, let us run into the sea.
2. Others that said, let us fight them.
3. Others that cried, let us go back and serve them.
4. Others, let us cry them down and confound them, unto all which they would proportion the answear of Moses to stay them, but it is a fable.
2. It is certain that they were wicked creatures, full of unbeleef and rebellion against God, their very speech bewrayeth them.
3. It is no lesse to be thought, but that there were some who lived by faith, and did not join with them, but the general cry ran this way of murmuring, and reviling God, with his ministers.
Which learneth us.
D. 1. Providence ordereth somtimes the approach of cruel enemies to hinder the Churches redemption.
D. 2. God may open the eyes of his redeemed to see visible & approaching dangers on themselves.
D. 3. Such discoveries of danger may affect unbeleeving souls with amazing fear.
D. 4. Amazing fears of death will make souls confusedly to make out cryes to God.
D. 5. Vnbeleeving souls will pretend graves, and fear's of death, when God intends none for them.
D. 6. Vnbeleeving pretences charge Gods ministers and himself to be the cause of them.
D. 7. Vnbeleef makes men hanker after that bondage, from whence God hath saved them. Egypt, Egypt, thither these would return.
D. 8. Vnbeelef chargeth Gods instruments with doing wrong, for helping on their redemption. V. 11.
D. 9. Vnbeleevers would be accounted Prophets upon any visible evill that their sin suggests.
D. 10. It is the malignity of unbelief to resist, and repent the work of Gods redemption.
D. 11. Presumption of dangers never to come, as if they would come, is a bitter fruit of unbelief.
D. 12. Such prejudging fore-casts make souls choose basest slavery, before sweetest redemption. Ver. 12.
5. The last special event in this 4th stage is the incouragement of Moses to Israel after these sinful expostulations with him, Ver. 13.14.Ver. 13. Here note,
1. The manner of incouraging, it was by speech, And Moses said to the people, Readings the same.
1. The incourager, Moses though despised and wrongfully charged by them; he bespeaks them.
2. The incouraged, Israel, now generally distrusting, fearing, murmuring and complaining on him.
3. The incouragement given them in these particulars,
1. By prohibition of their passion, Fear ye not, Ver. 13.Which he giveth also in the name of God, whose care is to suppresse all unbeleeving fears in his people; stop your despondencies, stay your trembling, away way with your fears. foreign Sep.
2. By command, which is twofold,
1. Stand still, Ver. 13.or stablish and settle yourselves, Sept. Onk. Sam. Vulg. same. — Expectate. Ar. and Syr. Expectants must stand still and waite. The summe of this respects not so much the posture oft he bodie as the mind, to be composed, and setled, and made firm by beleeving; this is a standing of faith and such a posture is used for the same purpose, to note the setling power of faith, Their strength shall be to sit still, Isai. 30.7.
Ver. 13.2. And see the salvation of Jehovah, which he will work for you this day, Readings agree in sense and scope. — Redemption, Onk. — Help of God, Ar. — The great things of God, Vulg. Herein are,
1. The act commanded, see, look upon, and consider.
2. The object presented; The salvation of Jehovah, That is the present deliverance of Israel from pursuing Egyptians.
3. The periphrasis of it,
1. By its Authour, Iehovah.
2. By the season present, in this day of your fear.
2. By rendring a reason of these commands twofold,
1. From the present insuing state of their enemies, For the Egyptians whom ye have seen to day, Or whereas ye have seen. &c. Ye shall not adde to see, or ye shall not see them any more for ever, There is not any real difference in readings, onelyonly 70 render after what manner, or as ye have seen the Egyptians this day, ye shall see them no more for ever, that is alive, and pursuing, as now they did: Herein observe,
1. The rational particle For notes that following, to be a reason for remooving fears, and setling hearts, whereby God strengthens his commands.
2. The matter of the reason, the certain vanishing of the Egyptians out of sight, that is, from their formidable strength to a company of drowned carcases, ye shall see them no more an army unles of dead men.
3. The instancy of it, all this shall be done this day, before it go fully about, ver. 13.Ver. 13.
2. The next reason is from the help which should appear, though they by unbelief were not worthy of it, Jehovah will sight for you, and ye shall hold your peace, Readings mostly are the same, — Ye contain your selves. Ar. Here is,
1. A proposition of the great battel with the Egyptian army; Jehovah by his wind and sun shall fight for you, and give you victory; he whom ye have distrusted.
1. The general, Iehovah.
2. The work, fighting and conquering.
3. The subject for whom, you unthankful Israel.
2. An intimation of the excluding them from doing any thing in this work, ye shall hold your peace; that is, not so much as moove a member to the work: yet it is read imperatively by some, but ye contain your selves, hold your peace, and do not murmure.
Quest. Was this all the reply of Moses without reproof?
Answ. 1. No more is recorded. 2. It is probable some other words of conviction might passe. 3. Yet God at this first time was pleased to bear with them, and shew them his goodnes, though unworthy of it.
Which teacheth us.
D. 1. It concerns Gods instruments of salvation to reason quietly with a froward people who despise it.
D. 2. God much contends by his ministers to remoove the unbeleeving fears of his people.
D. 3. Stability in faith is Gods command to cure fears in unbeleefe.
D. 4. Jehovahs salvation is worth the looking unto by his poor creatures in faith.
D. 5. Present salvation God can and will give to his people to quiet them in beleeving.
D. 6. Gods command for faith carries proportionable reason for it in all cases.
D. 7. Causes of fear which hinder faith, God remooveth at his pleasure.
D. 8. One and the same day the bloody enemies of the Church may be seen & not seen, or seen for a day in their strength, and never so seen more. In a day a formidable army, and dead corpses, Ver. 13.
D. 9. The great reason of forbidding Churches fear, is Jehovah, undertaking and fighting for them.
D. 10. In Gods great redemption typical and real, the Church is passive; not a word to it.
D. 11. In such appearances of God it is but just with men to be silent from murmuring. Ver. 14.Ver. 14.
5. That which is the second general in this Chapter is the fifth stage of Israel in their motion from Pi-hahiroth through the red sea into the wildernes of Shur, the history whereof with the events betiding them we have given in by Moses from the 15th verse of this Chapter unto the 26th of the 16th: wherein note,
Gods charge for Israels motion with the appendix. Ver. 15.18.
2. Gods ordering his presence in the camp. Ver. 19.20.
3. Moses his obedience for opening the sea with the consequents. Ver. 21.25.
4. Gods command to Moses to shut the sea. Ver. 26.
5. The obedience of Moses with its events. Ver. 27.28.
6. The discriminating work of God to Israel. Ver. 29.30.31.
7. The praise of Moses and Israel for this work. Ch. 15. from Ver. 1. to 21.
8. The stage or pitching after this by Moses. Ver. 22.26.
1. In Gods order or charge for Israels motion, note,
1. The occasion supposed, mooving God unto it, which was the crying of Moses unto him,Ver. 15. And Jehovah said to Moses, why criest thou to me? Readings mostly agree. The Syr. read's, therefore Moses prayed before the Lord, and the Lord said to Moses, why doest thou pray before me? — I have received thy prayer. Onk. Wherein note,
1. It is supposed that Moses did cry by faith in prayer unto God, not as the rest did.
2. It is expressed, that God heard him and answeared him, and that in favour.
3. The summe of his answear, is for the matter of it, a grant of prayer, and as to the form of it, though expostulatory, yet not reprehensory; but yeelding, I have heard thy prayer, why criest thou any more? The sequel prooveth this.
2. The charge or command itself to Moses is twofold,
1. Concerning Israel, Speake to the sons of Israel, and let them go forward, Readings to the same sense. — That they disjoin, Septuagint. — That they depart. Ar
1. Gods commission to Moses, speak to Israel in my name; lo I have commanded thee.
2. The matter injoined, let them march on, and go forward the way I shew thee. Ver. 15.Ver. 15.
2. Concerning Moses himself, that he perform the signal work injoyned,Ver. 16. And thou lift up thy rod, and stretch out thy hand over the sea, and cleave it, Readings agree all in sense. Here we have to note,
1. The person commanded, Moses.
2. The act twofold,
1. Signal, two wayes,
1. To lift up his rod.
2. To stretch his hand out over the sea; both these were but external signes, which had no power over the miraculous effect, of themselves.
2. Real, divide the sea, cleave it asunder; which was truly effected by the arm of God; signally by Moses.
3. The promise for Israel is annexed to this command, And the sons of Israel shall go into the midst of the sea on dry ground, Readings are to the same,
1. The subject of the promise, the children of Israel.
2. The good promised, which was a miraculous escape from present dangers and death; that the sea should be divided, and they passe thorough on dry ground: a work n…ver heard of in the world before. Ver. 16.Ver. 16.
4. The threatning added with respect to the Egyptians for incouragement to Israel to go forward. Herein observe,
1. The threatning itself is twofold,Ver. 17.
1. Of spiritual vengeance, And behold, I will make strong the heart of the Egyptians, and they shall go in after them, Readings mostly the same; they shall pursue them. Vulg. In this.
1. The evil threatned is judicial hardning of the Egyptians hearts by God; which before hath bin opened.
2. The effect or consequent of this vengeance; that they should be so desperatly bold, and fearles, as to go into the sea after them.
2. The threatning of temporal vengeance thereupon, And I will be glorified upon Pharaoh▪ and upon all his Army, upon his charrets and upon his horsmen, Readings mostly the same. — I will be magnified by that which I will bring upon Pharaoh, &c. Ar.
1. The avenger Jehovah, God of Israel.
2. The subject of vengeance, the Egyptians, Pharaoh and all his host, charrets and horsmen.
3. The vengeance itself, God was resolved to be glorified upon them, that is by drowning and destroying them, as Levit. 10.3. Ver. 17.Ver. 17.
2. The end or issue of this vengeance threatned, And the Egyptians shall know that I am Jehovah, in my being glorified upon Pharaoh, upon his charrets and upon his horsmen, Readings mostly the same. — When I shall be magnified by the destruction of Pharaoh. Ar.
1. The means is again repeated, Gods getting him honour in the ruin of Pharaoh, and the Egyptians,
2. The end or issue proposed by God hereunto, which is that the Egyptians might know at least by experience, God to be Jehovah, he that maketh to be salvation to his Church, and destruction to its enemies. This though they would not know actively to fear God, he maketh them know passively, by suffering vengeance. Ver. 18.Ver. 18.
Quest. When did God so speak to Moses?
Answ. 1. Doubtles not before his cry, for thereupon he expostulat's with him. 2. It was when he raised the camp of Israel from Pi-hahiroth, therefore could not be the same with that. V. 2.
Quest. When, and how, and what was the cry of Moses?
Answ. 1. Doubtles it was in the time of those visible streits. 2. It was a cry in faith and by prayer. 3. His cry was surely for Gods appearance in the great danger of Israel.
Observe we hence.
D. 1. Incouraging instruments, to others under cryes, may cry themselves better for help.
D. 2. Jehovah will take notice of beleeving cryes, and passe by howling unbeleef.
D. 3. God would have his servants sometimes quiet in his acceptance, and cease from crying.
D. 4. After cryes of faith, mooving, and doing Gods will, must be undertaken for successe. Ver. 15.
D. 5. It is Gods pleasure sometimes that his ministers should use signals for working miracles.
D. 6. The greatest wonders that God doth, even rending the sea, is attributed to his signal ministry.
D. 7. Gods promise is alsufficient to inable unto his commands.
D. 8. The sea shall be dry ground to the Church, when God doth promise it. Ver. 16.
D. 9. Promises to the Church become threatnings to the wicked enemies of it.
D. 10. Judicial heart hardning God may inflict upon the wicked for presuming on the Churches mercies, unto their own destruction they shall enter the sea.
D. 11. God is glorified in the destruction of persecuting enemies after their heart hardning. Ver. 17.
D. 12. The making known of God to be Jehovah is the end of honoring himself in the ruin of the wicked. Because they would not know him to obey him. Ver. 18.
2. In order to their safe march, God ordereth his own posture in the camp.
Wherein we may note,
1. His motion.
2. His station.
3. The influence.
4. The event.
1. The motion of God in this march of Israel is from before them to be behind them, and this is expressed,
1. Really of God himself,Ver. 19. And the Angel of God which went before the camp of Israel remooved and went behind them. All readings to the same sense, onelyonly the word of motion is variously read. — He lifted up himself, Sept. Vulg. — Went. back, Onk. — Departed. Syr. and Ar. Where we may note,
1. The moover named, the Angel of God, formerly he is stiled Jehovah. Ch. 13.21. It was the Son of God, who was also the Angel of the Covenant.
2. The motion in the change of his place, he went before the face, or the front of the camp before, and now he remooves behind their backs, and falls into the rear.
2. Signally is this motion expressed,Ver. 19. And the pillar of the cloud remooved from their face, or from before them, and stood behind them, Readings agree, onelyonly the word of motion is variously rendred, as before, which is the same in the Hebrew; here observe,
1. The moover is the cloud, or pillar of the cloud, which was signal of Jehovahs presence.
2. The motion which was also retrograde, from the front to the rear. Ver. 19.
Quest. How are we to understand the motion of Jehovah and his cloud?
Answer. It is no local motion which is properly attributed to God, but after the manner of men, it may be spoken, upon such accounts as these,
1. When his help, assistance and working appears in variety of places; he did lead them in the front, and now it was necessary that he should help them in the rear, the enemy comming close upon them.
2. When the visible signal of his presence doth remoove; now this is subject to local motion, therefore God is said also to moove, as this pillar of the cloud mooved; and this latter motion seemeth to expound the former.
2. The next thing in Gods ordering the camp, is his station and posture in his signal, which was the pillar of cloud, thus expressed,Ver. 20. And it came between the camp of the Egyptians, and between the camp of Israel, Readings agree.
1. The subject comming and setling, the pillar of cloud and God in it.
2. The posture or placing between both camps of Egypt and Israel, no difficulty in the words, — And stood. 70.
3. The influence is expressed which God gave out by this pillar of cloud,Ver. 20. And it was a cloud of darknes, and it made light in the night. Sam. the same, — And it was blacknes and darknes, and the night passed, Sept. — It was a cloud and darknes to the Egyptians, but to Israel it was light all the night. Onk. — There were darknes and clouds and covered the night. Ar. — And shined all night to the sons of Israel. Syr. The influence then through the pillar of cloud was twofold,
1. Of darknes to the camp of the Egyptians that they could not see the camp of Israel.
2. Of light unto Israel, that they might see their way plain to march through the sea.
4. The event of all this, And that came not neer to this all the night, or not one neer the other, All readings to the same sense under various phrases, — They mingled not with one another, Sept. — They could not come neer one an other. Vulg. Here is
1. A curb to the Egyptian fury, they could not pursue as they desired.
2. An inlargment to Israel, they marched freely and in ful light all the night.
3. A deliverance of Israel thus farre from their fears, that no hurt could come to them. Ver. 20.Ver. 20.
Quest. What night was this?
Answ. It was after the 20th day, as may be gathered, and upon the 21th they saw the Egyptians drowned, which they kept a feast unto the Lord, in singing as it was commanded them, being the last of unleavened bread. Ch. 12.16.
It instruct's us.
D. 1. God in Christ mooveth himself in his hand or work where the Church doth most need help. Before and behind Israel is he.
D. 2. God mooveth even as the signals of his presence moove for his Churches help.
D. 3. God by Christ the Angel of his Covenant hath given and doth give all help to his Church. Ver. 19.
D. 4. God sets his posture for help between cruel persecutors and his Church.
D. 5. The very same means God makes to darken his enemies which inlighten his people. So the Gospel.
D. 6. This interposition of God keeps the wicked world from destroying his Church. Ver. 20.
3. The obedience of Moses to Gods command followeth for making a passage thorough the sea for Israel, Ver. 21.22, Herein also we have to observe these particulars,
1. The signal work of Moses,Ver. 21. And Moses stretched forth his hand over the sea, Readings the same. Wherein Moses exactly observeth Gods command given him, Ver. 16. Doing neither more nor lesse; but giving that signe which God commanded him in stretching his hand, so farre as he could over the sea when he came neere it. This God would have.
2. The real work which God did hereupon, in two parts,
1 In causing the means,Ver. 21. And Iehovah caused the sea to go away, or go back by a strong east wind all that night, — Brought in the sea by a strong south wind, &c. Sept. Ar. — Took away the sea, Onk. — With a strong hot wind, Syr. — With a vehement standing and burning wind, Vulg. Samar. The same with the Hebr. Herein note,
1. The author, Jehovah, Moses onelyonly gave the signe.
2. The work mediating, he made the sea change its course, and go away or go back, and fly from its usual place and course, Ps. 11.4, 5, Ps. 77.16.
3. The means whereby he causeth it, a mighty east wind, or south as some read, but the word notes the eastern point. Wherein,
1. One element is set against another, wind to water.
2. One is made too strong for the other, as wind for sea.
3. This not by natural, but divine influence.
2. In producing the effect, And set the sea for drowth, or dry land, and the waters were cloven asunder, All readings are to the same sense. The effect is twofold,
1. Turning the sea into dry land, firm to walk on.
2. Cleaving the waters and making them part asunder hither and thither, this was an unheard of work unto that day, Ps. 66.6. Ps. 106.3. V. 21.Ver. 21.
3. The issue and event upon these works, is twofold,
1. For Israel, discovered in two great effects following.
1. The march of Israel,Ver. 22. And the sons of Israel went in the midst of the sea on the dry, or on the dry ground, Most readings agree, — Through the middle of the sea, Vulg. Herein note,
1. The passengers, the fearful children of Israel, who but now were crying at their danger.
2. The way, a path unknown, which was dry land in the sea, great tracks to march in.
3. The passage, they went safely and securely thorough it. Ps. 78.13. And this by faith. Hebr. 11.29.
2. The use or service which the waters were made to afford them, And the waters were unto them a wall on the right hand and on the left. Readings agree. Herein note,
1. The use the sea was put to for the Churches sake, which was to be a wall to them for defense and safety, so the waters stood on heaps. Ps. 78.13.
2. The sufficiency of this defense, it was upon their right and left hand, to keep them safe under the conduct of God, as Isai. 68.3.14. Ver. 22.Ver. 22.
2. The next event upon the opening of the sea, concern's the Egyptians. Ver. 23.24.25. Herein,
1. The attempt of Pharaoh and his host,Ver. 23. And the Egyptians followed, and went in after them, all Pharaohs horses, his charret and horsmen into the midst of the sea, Readings agree in sense,
1. The subject pu…suing, general the Egyptians, special Pharaohs horse, charrets and horsmen, in short Pharaoh and his host.
2. The pursuit, they followed Israel at the heels.
3. The place of this adventure, the very midst of the sea, which God had dried for Israel. Bold persecutors. Ver. 23.
2. The providence of God about them, where note,
Ver. 24.1. His observation of them, And it was in the morning watch, and Iehovah looked to the camp of the Egyptians through the pillar of fire and of the cloud, Readings agree in sense, and mostly in terms, Jehovah appeared, &c. Syr.
1. The connection of this act to the Egyptians daring attempt. And it was shortly upon their pursuit of Israel in Gods new way.
2. The season of Gods act; the morning watch, which was the last, Israel beginning to march at the first watch.
3. The act of God, Jehovah looked to the Egyptians camp, it is spoken after the manner of men, that as a marksman eyes the but, that he would hit, so Jehovah eied and aimed at the camp of the Egyptians. And sent storm, hail, &c. Ps. 77.18.19.
4. The means whereby he eyed them, the pillar of fire and cloud, so that it was but one Pillar; through this Gods providence works against the Egyptians. Habbac. 3.8.9.
2. The next work of providence is Gods dealing with them, which generally was preparatory to their destruction in obstructing their pursuit, thus described to us,
1. And he troubled the camp of the Egyptians, Sept. Onk. Syr. same. — He was hotly angry, &c. Grievously vexed. Sam. He affrighted. Ar. — He killed. Vulg. Here is but a stop put to their march, yet it was a terrible one,
1. The troubler, Iehovah.
2. The troubled, Camp of the Egyptians.
3. The trouble itself, which was in vexing and terrifying them, putting them to a maze. Ver. 24.Ver. 24.
2. And remooved the wheels of his charrets, and he led them into heavines, Ver. 25,or heavily. — Bound the axte trees of his charrets, and drove them with violence. Sept. — Took away the wheels, &c. And they drove them. Onk. Bound his charret wheels & tumbled them into the deep. Sam. —Loosed the charret wheels, & led them violently, Ar. — They binding their charret wheels, &c. Syr— He overturned the charret wheels, and they were carried into the deep. Vulg. In this variety of readings is evident a great stop in their pursuit.
1. The agent here is Jehovah.
2. The object wrought upon, charrets and charriot wheels.
3. The act double.
1. Taking of wheels,
2. Leading them into a heavy grosse tiresom way. All this was the work of a God preparing the Egyptians unto destruction. He made oars for dry land to them.
3. The too late counsel and resolution of the Egyptians to retreat, wherein we have to note,
1. Their debate and resolve,Ver. 25. And the Egyptians said, I will fly from the face of Israel, or let me fly, Singular for plural, — Let us. Ar. All readings agree: and herein note,
1. The resolvers, the Egyptians that pursued Israel.
2. The resolution, let us fly, which they could not do, counsel too late taken to be good and succesfull.
2. The reason urged of this resolve, For Jehovah fighteth for them against the Egyptians. Sam. Sept. Ar. Vulg. to the same sense, For this is the power of the Lord which did fight for them in Egypt. Onk. Syr.
1. The rational particle note's that the Egyptians were now come a little to their wits, when they begin to reason; they forgat what God did against them before; now they have a moment to think on it, but too late.
2. The reason itself which was Gods visible appearance for Israel against the Egyptians, and now they began to know that he was Jehovah. He forced this out of their mouths. Ver. 25.Ver. 25.
Quest. 1. At what time of night was the sea divided?
Answ. It must needs be at the comming in of the evening, for all night they were marching, and in the morning-watch God begins to deal with the Egyptians, who also were come into the midst of the sea. Vain are conjectures about other delayes.
Quest 2. Was there one way or more made in the sea?
Answ. 1. It is the conceit of some Rabbins that there were 12 paths made for the 12 tribes, but it is fabulous. 2. It is plainly said that there was one way great enough for their passage, and the waters were a wall upon the right and left hand, Ps. 77.19.
Quest. 3. Was the way qui…e over the sea, or a way made to a place on the same side?
Answer. 1. This is started needlesly. 2. It is evident that Israel passed over the sea, Ps. 136.11. 3. They went to mount Sinai and therefore must go over from shore to shore.
Quest. 4. How came the Egyptians so to pursue, when they saw such a wonder wrought for Israel?
Answer. 1. Their hardning their own hearts. 2. Satan hardned them more. 3. God hardned them to destruction, this perfects the work, and makes them run madly upon their ruine.
Quest 5. Why doth God look to them in the morning, and so gradually proceed?
Answer. 1. This was Gods time, and not before. 2. This was the time to make visible mercy to Israel, and judgement to the Egyptians. 3. God first troubles and then takes of the wheeles, &c. to make them see their destruction before it came, and terrify them with his vengeance.
Quest. 6. Was there no other use of the cloud?
Answer. Yea, a spiritual one, 1. Cor. 10.12. As the Apostle improves it there.
All which teacheth us.
D. 1. Gods instruments must be obedient in doing signes for working salvation when God commande's.
D. 2. Jehovah assisteth the signal obedience of his servants to give them salvation.
D. 3. All miracles of raising winds and cleaving seas, must be attributed to J…hovah and not to the signes, Ver. 21. So all saving works of sacraments.
D. 4. Miraculous cleaving the sea maketh dry ground for the Church to march from its enemies.
D. 5. The drowning waters are made walls to Gods people at his word, so all afflictions. Ver. 22. are good by promise.
D. 6. Miraculous mercies to the Church make wicked men presume to have the same.
D. 7. Presumptuous heart-hardning causeth sinners to pursue their greatest dangers.
D. 8. Hardned persecutors adventure themselves and armies to vexe the Church Ver 23.
D. 9 Morning and the evening may not be the same to the wicked for their hopes.
D. 10. God hath an eye upon the motion of persecuting powers to stop them in his time.
D. 11. God doth not onelyonly see pursuit of enemies, but troubles them with storm, &c. Ps. 77.17. Ver. 24.
D. 12. Charriots wheeles are quickly of, and horse leggs stockt in mire when God troubles them.
D. 13. When it is too late, wicked persecutors usually think of a retreat to save themselves.
D. 14. Persecutors have found and will find that Jehovah fights for his Church against the faces of them at last to utter destruction. Ver. 25.
Now followeth Gods second command to Moses to shut the sea again upon the Egyptians, Ver. 26.Ver. 26. Wherein we have two things considerable,
1. The peremptory command, And Jehovah said unto Moses, stretch forth thy hand upon the sea, R adings agree in sense, onelyonly the word of command, is variously rendred, stretch, bend, lift up thy hand against the sea. Ar.
1. The authority commanding, is Iehovah.
2. The subject commanded, Moses.
3. The worke commanded, onelyonly signal as before, but the same signe to be done to a contrary effect; therefore the Ar. rendring it against the sea, is from being any longer a wall as for Israel, but to turn again unto waters of destruction unto the Egyptians; he stretched his hand before for the waters to be instrumental for Israels salvation, as God would have them.
2. The promise annexed unto this duty, gracious to the Church but terrible to the Egyptians, And the waters shall return upon the Egyptians, upon their charret (singular for plural) and upon their horsemen. (His) in the letter collectively. Readings are to the same sense: that they may return, which notes Gods purpose as well as his promise; or, let them return and cover, Sept. which way soever we read, a promise is implied.
1. The power promising, Jehovah who commanded.
2. The matter promised, the return of the waters.
3. The issue of all, the inundation of the Egyptian army, Pharaoh and his host. Ver. 26.Ver. 26.
3. The obedience of Moses yeelded to this command and the consequents of it, Ver. 27.28. Wherein,
1. The act of Moses meerly answearing Gods command,Ver. 27. And Moses stretched out his hand over the sea, Readings are to the same, Moses did the signal work.
2. The events consequent which are these that follow,
1. The return of the sea to its usual course,Ver. 27. And the sea returned at the looking forth of the morning to its strength Onk. same. — The water was restored by day to the place, Sept. — The morning approaching with violence. Sam. — Neer the comming of the morning to its hardship, — To its place. Syr. — Former place. Vulg. In this event we have to observe these terms,
1. The subject changed. The sea,
2. The change itself, it had bin made weak by overpowering, but now it returneth to its strength of overwhelming and drowning, and to its terriblenes in its course and place.
3. The time of this change, at the appearing of the morning, or the dawning of the day.
2. The next event is the flight of the Egyptians,Ver. 27. And the Egyptians fled against it. Ar. Syr. Onk. same, — Went back when it met them. Sam. — Fled against the water, Sept. — The Egyptians flying against it. Ar. Syr. — The Egyptians flying the waters met them. Vulg.
1. The subject flying, presumptuous Egyptians.
2. The motion, they fled with all their speed.
3. The terminating of their flight, it was against the sea which was too hard for them.
3. The next event is Gods revenge.
Ver. 27.1. Generally reported, And Jehovah shook of the Egyptians into the midst of the sea, Sept. Sam. Syr. Ar. to the same, — choaked them, &c. — Drowned them. Ar. — Rolled them in the midst of the waves. Vulg. Here we have the general revenge reported,
1. Jehovah, the avenger.
2. The object, Egyptians.
3. The act, he shook them of, foreignas so many vermin sticking to a garment.
4. The instrument of vengeance, the midst of the sea, wherein he overwhelmed and drowned them, Ver. 27.
2. The revenge more specially described, where we have also more specially to note,
1. The instrument of revenge with its motion, And the waters returned, Ver. 28.Readings the same. No difficulty, it is the same as before; the sea returned, the floods came to their course.
2. The revenge itself, wherein occurre,
1. The act, the waters covered, that is drowned; all readings agree.
2. The object of it set out here two wayes,
1. In the particulars of it,
1. The charrets.
2. The horsemen.
3. The whole army of Pharaoh, which came after them into the sea. Readings agree.
2. In the extent of it,Ver. 28. There remained not of them, or among them, even unto one, Readings agree. This notes the universal overthrow of the Egyptians, foretold that Israel should see the army of the Egyptians no more, unles dead upon the shore. Ver. 13.
Some qu…stions are started of no great value.
Quest. How many Egyptians perished?
Answ. 1. It is not revealed what the number of the army was, though some say 50000 horsmen, & 200000 footmen. 2. It is certain their power was great, as before described. 3. It is as certain that every soul there perished, this is enough for us.
Quest. Did Pharaoh himself perish?
Answ. 1. It is vainly conceived by fabulists that he escaped. 2. It is certain he went into the sea with his hoast. 3. It is as certain that he perished there with the rest; for he was the mark of Gods displeasure. Ps. 136.15.
Learn hence.
D. 1. God is pleased sometimes to require signal actions from ministers for revenge, as well as mercy.
D. 2. Where God command's such signes, he promiseth the sure effect of them. Ver. 26.
D. 3. Gods faithful ministers are obedient to use his signals commanded.
D. 4. God is as good as his promise to assist the administration of the signals commanded.
D. 5. He alone who weakens the sea can make it return to its strength for revenge.
D. 6. Wicked men may fly from vengeance, but in vain. Ver. 27.
D. 7. The red-sea vengeance on the Egyptians is Gods signal work to all ages.
D. 8. God hath partially done it, and he will do it in time fully, not leave one enemy of his Church alive. Ver. 28.
6. Gods discrimination between Israel and Egypt is the next observable in the 5th general which is visible in the events reported, Ver. 29.30.31. Here we have a collection of the whole worke of providence about Israel, and the Egyptians at the red sea.
1. Israels secure march, But the children of Israel walked upon the dry land in the midst of the sea, and the waters were to them a wall on their right hand and on their left, Readings all agree. It is a repetition of that event formerly spoken of. Ver. 22. Where,
1. The strangenes of their way, it was dry land in the sea.
2. The security between walls of water on their right hand and on their left, to all which it hath bin spoken before. Ver. 29.Ver. 29.
Ver. 30.2. Israels ful salvation, And Jehovah saved Israel in that very day out of the hand of the Egyptians, Readings are to the same sense. Some read freed or delivered, others, he gave help against the Egyptians.
1. The Author of salvation, Jehovah himself.
2. The subject of salvation the children of Israel.
3. The term of deliverance, the hand or power of the Egyptians.
4. The salvation itself. It was a full deliverance, they never saw danger more by the Egyptians.
Ver. 30.3. The Egyptians destruction, And Israel saw the Egyptians dead upon the sea shore, All readings are the same. Where we have to note,
1. The event of providence on the Egyptians, that great formidable army were in a moment drowned, and all cast up by the waters dead on the shore. B. Uz. interp. Dead and not dead, is false.
2. The evidence of the fact, Israel saw them all dead, what their faith scarce would receive in Gods word by Moses, that is made obvious to their sight by Gods gracious dignation, Ver. 30.
4. The demonstration of Gods hand in all this,Ver. 31. And Israel saw the great hand which Jehovah exercised upon the Egyptians, Readings are to the same sense. — The power of the great hand. Onk. — What things the Lord did. Sept. — Great plagues. Ar.
1. The object demonstrated, the hand of Iehovah or power.
2. The exe…ting of it, God did his mighty work on Egypt.
3. The demonstration of all this, it was seen by Israel.
5. The present impression upon the hearts of Israel,Ver: 31. And the people feared Iehohovah, and they beleeved Iehovah and in Moses his servant. Sam the same. — Beleeved God and Moses. Sept. Syr. Ar. Vulg. — Beleeve in the word of the Lord and the prophesy of Moses his servant. Onk. Herein note,
1. The subject general of the impression, the people of Israel, not some singulars, but the universal body capable of these acts.
2. The impression itself, they feared Iehovah, which affection, over-powered now by Jehovah, and filled with the terriblenes of his hand, turns them all to a present profession of faith and submission to God:
1. The object impressing, Jehovah in this great work.
2. The special subject impressed, the fear within them.
3. The issue or event of this fear which was faith, and that diversified according to its object.
1. Immediat Iehovah himself. They beleeved in Jehovah, he is the onelyonly proper object of faith.
2. Mediat, his servant Moses; that is so farre and no further but as ministring from God unto them, and delivering his will and covenant to them; the phrase is beleeving in Jehovah and in Moses.
Quest. Were the Israelits and Egyptians in the sea together, when these were drowned?
Answer. 1. That the Egyptians closely pursued and were in the sea together with them, is plain, Ver. 23. 2. That they overtook not Israel there, is as true. 3. That the waters stood as a wall until Israel passed, is evident. 4. That God gave not Moses command to shut the sea before Israel was secured is manifest. Now that God did make one part of the waters drown the Egyptians, while the other part was made a wall to Israel, is not revealed, but it is enough that the waters returned in season to drown all, and keep any from escaping, and yet secured the passage of Israel.
Quest. Why were the Egyptians cast dead on the shore?
Answ. 1. The soveraign will of Jehovah is cause enough. 2. To let the eyes of Israel help their faith in his word. 3. It is probable God would there send their arms for Israel to take them unto them. 4. To stirre up praise, to him who did save them.
Quest. 3. How are they said to beleeve in Jehovah and in Moses?
Answ. 1. Some read as outs, they beleeved the Lord and Moses. 2. The phrases of beleeving God, or in God, though by some distinguished into assent of mind, and consent of will, yet they note a joint work of faith; one cannot be without the other; and both together do somtimes note a false faith; Joh. 2.24. And sometimes a true faith. Joh. 5.46. Joh, 6.29.30. 3. Moses is here onelyonly a mediat object of faith, as declaring Gods mind to Israel; so that it was his doctrine, which they beleeved, as 2. Chron. 20. v. 20.
Quest. 4. Was this a true fear of God and faith in him?
Answ. 1. With respect to some singular persons it might be so, that they truly beleeved unto life. 2. But for the general masse of the people it is plain, that their passions were momentany, and their faith temporary, for we find them murmuring again but three dayes after. Ch. 15.24. 3. One thing more is observable, that their fear here foregoeth their faith, but in the true and saving work, faith preceeds fear, for men truly fear God, because they truly beleeve in him and upon this account also they love him. Gal. 5.6.
Quest. 5. What was the name of this sea?
Answ. 1. It is called the red sea by the 70 and ours, Psal. 106.7.9. And the Apostle. Hebr. 11.29. And conjectures of this adjunct are various; some think from colour, others from the name Erythra son of Perseus. And others by a colour cast by the suns reflection; but all are sandy. 2. The name in Scripture is Suph, which is a weed growing at the bottom of the sea, and dying with it red in India, &c. Exo. 15. And may give the name to it of the red sea; & herewith may we well content our selves.
We conclude this.
D. 1. Miraculous descriminating mercies must again and again be reiterated to the Church. Red sea mercies must not be forgotten by them.
D. 2. To have sea made land, and waters walls of defence, are peculiar to Gods Israel. Ver. 29.
D. 3. Partial deliverance of Gods Church shall be perfected in full salvation.
D. 4. In Gods appointed day his salvation shall be compleated for his people.
D. 5. Grace vouchsafeth somtimes the eyes of Israel to behold enemies destroyed, which faith would not receive.
D. 6. Dead enemies God will give his Church to look upon after their living rage.
D. 7. The sea at Gods word not onelyonly killeth the enemies of Israel, but giveth them for a spoil to them. Ver. 30.
D. 8. The Church hath seen and shall see the great hand of Jehovah put out against persecutours.
D. 9. Such sight of Gods hand stretched out may make all the people to fear the Lord.
D. 10. Such feare while abiding may force a faith in God, and his word.
D. 11. Jehovah and his Ministers are beleeved, and rejected together.
D. 12. Temporary faith will work temporary conformity to God and his Ministers. Ver. 31.