Commentary on Exodus, Commentary · Chapter 14
CHAP. XIV.
Verſe 1. AND the LORD ſpake unto Moſes.] Out of the Cloud (where the SCHECHINAH was) from whence he afterwards gave all his Laws.
Ver. 2. Speak to the Children of Iſrael, that they turn.] They were going directly towards Horeb: unto which they askt leave to go, three days Journey. And might have reached it this Night, if they had proceeded forward on the left hand, into the Wilderneſs. But by this Order they turned to the right hand, into a Road that led them towards the Red-ſea; which made Pharaoh think they had loſt their way.
And encamp before Pihahiroth.] Before the Straits of two great Mountains; full of dangerous holes; as many think the word hiroth imports. And Pi in Hebrew ſignifying a Mouth, this word Pihahiroth may properly be tranſlated in our Language, the Chops of Hiroth. The former day, they had marched about eight miles; but now they doubled their pace, and marched ſixteen miles from Etham hither.
Between Migdol and the Sea.] Some take Migdol to have been a Tower or Fortreſs (for the word carries that ſignification in it) upon the top of one of the Mountains before mentioned. But there was a Tower called foreign by Herodotus and Hecataeus, and others; which Bochart probably conjectures was this place. Certain it is, there was a City in Egypt called Migdol, XLIV Jerem. 1. And Stephanus de Ʋrb, expreſly ſaith, that foreign was foreign; but whether the ſame with this place, I cannot determine.
Over against Baal-zephon.] This, I doubt not, was the name of a Town alſo, or City; as Ezekiel the Tragaedian expreſly calls it. For Baal was the name of a City, 1 Chron. IV. 33. and it is likely there being more of the ſame Name, this was called Zephon, to diſtinguiſh it from ſome other Baal in thoſe parts. Either becauſe it lay North; or had an eminent Watch-Towre in it. There are thoſe indeed, who following the Jewiſh Doctors (See Selden de Diis Syr. Syntagm. I. c. 3.) imagine there was an Image of Baal ſet up by the Magitians of Egypt, by Pharaoh's order, near this Arabian Gulf, to hinder the Iſraelites in their Paſſage. And Varenius doth not quite diſallow this: for he takes Baalzephon to have been a great Plain, into which they were to enter, by the Chops of Pihahiroth: in which an Idol was worſhipped, which looking from the Red-ſea toward the North, was called the Lord of the North; as Baalzephon imports. And Kircher ſeriouſly maintains, it had a power of Faſcination, to ſtop the Iſraelites in their Journey; which there is no ground to believe. For ſuch Images made under a certain Conſtellation, to avert evil things, &c. were not now in uſe: being no older, there are good reaſons to think, than the time of Apollonius Tyanaeus, who was the firſt Inventor of them.
Ver. 3. For Pharaoh will ſay of the Children of Iſrael.] Here he gives the reaſon for this Order; that Pharaoh might be enticed to purſue them, imagining they were in ſuch Difficulties, that they could not avoid falling into his hands.
They are entangled in the Land.] Perplexed, or dubious; not knowing which way to go.
The Wilderneſs hath ſhut them in.] They were cooped up, he thought, by the Sea, and by craggy Mountains, which it was impoſſible for them to paſs; eſpecially being incumbred with a multitude of Women, Children and Cattle.
Ver. 4. And I will harden Pharaoh's heart.] He had hardned it before, IX. 12. X. 1. But now ordered things ſo, that he was more ſenſleſs than ever he had been. For having lately felt ſuch an heavy ſtroke upon all the Firſt-born, as mollified his heart for the preſent, and moved him to let Iſrael go; it was the higheſt degree of Infatuation not to fear (as formerly they had done, XII. 33.) that the next blow (if he purſued them) would be at himſelf and his followers.
And I will be honoured upon Pharaoh, and upon all his Host.] Show my Power and Juſtice in their Deſtruction. Which would not have been ſo viſible, had they died of the Peſtilence, when the Cattle died of the Murrain, and Pharaoh's heart was firſt hardned; as it was by hardning him ſo far as to follow the Iſraelites into the Red-ſea, where he and his whole Hoſt was overthrown: which made the terrour of the LORD's Wrath manifeſt to all the World.
That the Egyptians may know that I am the LORD.] Have the greateſt demonſtration of my irreſiſtible Power, VII. 5. For the more ſtrange the Infatuation was, which led Pharaoh and his Hoſt to ſuch an ignominious Death, the more apt the hearts of the People that remain'd would be, to acknowledge the Hand of God therein.
And they did ſo.] They marched to this place on the XVIIth day of Niſan; which was their third days Journey. Jacobus Capellus thinks they reſted this day, being the Sabbath, and came not hither till the XVIIIth.
Ver. 5. And it was told the King of Egypt that the People fled.] Some of the mixt Multitude that went along with them, (XII. 38.) ſeeing this ſtrange turn, it is likely forſook the Iſraelites, and returned to Pharaoh, to inform him that they had loſt their way; and were ſhifting for themſelves by ſlight into dangerous places. Or, as it is commonly interpreted, ſome Spies which Pharaoh had upon them, ſeeing them leave the way to Horeb, whither they deſired to go three days Journey to offer Sacrifice; concluded they never intended to return to Egypt, but would run quite away from them. This news, we may ſuppoſe, was brought to Pharaoh on the XVIIIth day.
And the heart of Pharaoh, and of his Servants, was turned against the People.] They had quite forgot their late Fears (XII. 33.) which made ſuch a change in them, they would not ſuffer the Iſraelites to ſtay any longer in their Country: but thoſe Fears being vaniſhed, their Minds altered again, and they repented they had diſmiſſed them.
And ſaid, what have we done that we have let Iſrael go from ſerving us?] What a groſs Errour have we committed, in loſing the Labour of ſo many Slaves? Covetouſneſs, as I have obſerved often, had a principal hand in hardning Pharaoh's heart.
Ver. 6. And he made ready his Chariot.] Cauſed it immediately to be made ready: which we may ſuppoſe was done on the XIXth day, when he began to purſue them.
And took his People with him.] All that were wont to attend him, on ſuch accaſions.
7. And he took ſix hundred choſen Chariots.] The beſt Chariots in Egypt, which were always ready prepared for ſuch Expeditions.
And all the Chariots of Egypt.] That could be got ready on a ſudden; for he had not time to muſter all his force; but made all the haſte poſſible, leſt the Iſraelites ſhould get out of the ſtraits wherein they were, and go ſo far away that he could not overtake them. For which reaſon he purſued them with Chariots and Horſmen, who could make larger marches than the Iſraelites on foot. The ſtrength alſo of this Kingdom conſiſted in Chariots, which carried Men in them, who ſought out of them. And every one knows that Egypt abounded with Horſes, as well as Chariots; and that they were accounted very ſtrong in theſe, XXXI Iſa. 1. yet Bochartus thinks all beſides the ſix hundred Chariots Royal, were only Carriages for their Baggage. Hierozoic. P. I. L. II. c. 9.
And Captains over every one of them.] This ſhows there were Men in them, and that to every Chariot there Belonged a Troop of Horſmen (we know not of what number) who were commanded by a Captain. The Hebrews ſay there were Fifty thouſand Horſmen; the Arabians make them as many more.
Ver. 8. And the LORD hardned the heart of Pharaoh King of Egypt.] As he ſaid he would, v. 4.
And he purſued after the Children of Iſrael.] Of all the infatuated Reſolutions (to uſe the words of a famous Divine of our own, Dr. Jackſon, Book X. chap. 11.) that either King or People adventured on, the purſuing of the Iſraelites with ſuch a mighty Army, after they had moſt earneſtly intreated and urged them to leave their Country, may well ſeem to every indifferent Reader, the moſt ſtupid. And ſo the Author of the Book of Wiſdom juſtly cenſures it; XIX. 3. For whilst they were yet mourning and making Lamentations at the Graves of the Dead, they added another fooliſh device, and purſued them as Fugitives, whom they had intreated to be gone. Yet Joſephus gives good hints, that even this effect of Divine Infatuation, was but ſuch as hath ſeized upon worldly wiſe Princes, and States-men in former Ages, and may hereafter be inflicted upon more.
And the Children of Iſrael went out with an high hand.] Boldly and with aſſured confidence; not ſneakingly, like Slaves or Fugitives. So Onkelos underſtood it, when he tranſlated it bare-headed, i. e. confidently, fearing nothing: having been delivered and conducted by the powerful hand of God; as it is often repeated, XIII. 9, 14, 16. unto which ſome refer this Phraſe, and not to the Iſraelites. See Druſius L. XVI. Obſervat. c. 2.
Ver. 9. But the Egyptians purſued after them.] This did not diſcourage Pharaoh and his Servants: who, perhaps, were of the ſame mind with the Syrians; who fancied the God of Iſrael might not be alike powerful in all places; but though he was ſtronger than their Gods in the Hills, yet they might be too hard for him in the Plain, 1 Kings XX. 23. So the Egyptians, who had ſeen how much ſuperiour Moſes was to their Magicians, might poſſibly thus reaſon with themſelves, (as the ſame Learned Dr. expreſſes it) Who knows whether all this Power was given unto Moſes to be exerciſed only within the Meridian or Climes of Egypt; or whether his Commiſſion extend over Paleſtine and Midian? They preſumed at leaſt, that the LORD God of the Hebrews, had not granted Moſes ſuch a Command over the Armies or Hoſt of Men (though he had done Wonders among reaſonleſs Creatures) as the King of Egypt had: becauſe the Iſraelites, they knew, had no skill in Feats of Arms, no Captains of Infantry, and no Cavalry at all, no Weapons or Engines of War; of all which the Egyptians had great abundance. Upon theſe, or ſome ſuch like Preſumptions, and vain Collections, they became fool-hardy, and deſperately reſolute to be revenged upon the Children of Iſrael, for all the loſſes they had ſuſtained by their Leaders, Moſes and Aaron.
All the Horſes and Chariots of Pharaoh, and his Horſmen and his Army.] By this it appears that there were both Horſe and Foot, who purſued them; though it is likely the Foot were mounted, to make the greater ſpeed.
And overtook them incamping by the Sea, &c.] On the XXth day of Niſan, towards Evening, they had got within ſight of the Iſraelites, who were juſt ſetling their Camp where God directed them, (v. 2.) having had no time to reſt themſelves after lo long a march.
Ver. 10. And when Pharaoh drew nigh, &c.] So that the Iſraelites could diſcern with how great a force the Egyptians were about to attack them.
They were ſore afraid.] They who had marched hither, with a high hand, (v. 8.) full of Alacrity and Courage; now on a ſudden were ſo diſmaid, that their Spirits ſunk within them. For they had not a ſetled Confidence and Reſolution wrought in them, by all the Wonders God had done for them: But, though whilſt they thought Pharaoh diſheartned to meddle any more with them, they went on boldly; now their hearts began to fail them, when they ſaw him at their backs. For they were unfit for War, weary alſo, and in a very bad place.
And the Children of Iſrael cried out unto the LORD.] This had been the proper Remedy againſt their Fear, if in a thankful Remembrance of what God had often done for them, they had humbly beſeeched him to deliver them in this great ſtrait: which was as eaſie for him to do, as to work all the Miracles they had ſeen in Egypt. But theſe cries ſeem, by what follows, to have been rather the effect of Deſpair, than of hope in God: ſuch Shrieks as naturally proceed from Men, when they are ready to periſh. Pellicanus indeed thinks, that by the Children of Iſrael is meant ſuch as were good among them, who fell to their Prayers, when the reſt fell to Railing, as it follows in the Verſe. But ſuch words comprehend the generality of the People, and not only the better ſort.
Ver. 11. Becauſe there were no Graves in Egypt, hast thou taken us away to die in the Wilderneſs?] This is very ſarcaſtical and reproachful Language; arguing the heighth of Diſcontent, or rather of Rage againſt their Deliverer. From whence we may learn, the wicked temper of thoſe who are ungrateful and unmindful of Benefits.
Wherefore hast thou dealt thus with us, to carry us out of Egypt?] They ſeem to have been of the very ſame temper with the Egyptians, who had no remembrance what they had lately felt, nor made any reflections on what God had done in a wonderful manner among them. This neglect of God bred ſuch a hardneſs of heart in them and their Poſterity, as was in Pharaoh and his People; which provoked God to harden them, in the ſame manner, to their utter deſtruction. For, as the Apoſtle obſerves, God hath mercy on whom he will have mercy, and whom he will he hardneth, IX Rom. 18. His Mercy, that is, was not ſo tied to them, becauſe they were Abraham's Seed, but he could and would harden them, as he had done Pharaoh; if they proved as obſtinate as he was.
Ver. 12. Is not this the word that we did tell thee in Egypt, ſaying, let us alone, &c.] Do not increaſe our Miſeries, by attempting in vain to deliver us. This they ſeem to have ſaid, after the firſt Meſſage Moſes and Aaron delivered to Pharaoh: which only moved him to lay greater Burdens on them, V. 21. VI. 9.
For it had been better for us to ſerve the Egyptians, then that we ſhould die in the Wilderneſs.] This is the Language of baſe and ſervile Spirits; who choſe rather to live miſerably, than die gloriouſly in purſuit of their Liberty.
Ver. 13. And Moſes ſaid unto the People, fear ye not.] Theſe words argue a moſt admirable Spirit that was in Moſes; who was neither angry with them, nor diſmayed at the approach of Pharaoh: But meekly and ſedately Exhorts them to be of good Courage, and to truſt in God; who he aſſured them, would perfect what he had begun for them.
Stand ſtill, &c.] I do not deſire you ſhould do any thing elſe, but only hope in God; and wait to ſee what he will do for you, before this day be done.
For the Egyptians whom you have ſeen to day, ye ſhall ſee them again no more for ever.] Never ſee them more, as they ſaw them now, alive; though they ſaw them lye dead (v. 30.) after their overthrow in the Sea. For the Power of Egypt was ſo ſhattered by that loſs, and they were ſo confounded by it, that we never read of the leaſt inclination in them, to attempt any thing upon the Iſraelites, though they wandered forty years in the Wilderneſs.
Ver. 14. The LORD ſhall ſight for you.] He would not have them diſcouraged for want of Arms, becauſe they ſhould have no need of them: God himſelf undertaking to defend them, and to diſcomfit their Enemies.
And ye ſhall hold your peace.] Be ſtill, and do nothing: not ſo much as ſtrike one ſtroke. Or, as ſome underſtand it, do you forbear your Cries. Or, he will ſilence all your Murmurings.
Ver. 15. And the LORD ſaid unto Moſes.] See v. 1.
Wherefore criest thou unto me?] He doth not blame him for crying unto him for help; but bids him continue his Prayer no longer, for he would do as he deſired. Greg. Nyſſen calls this foreign a cry without a voice; a ſilent cry without ſpeaking a word; de Vita Moſis, p. 175.
Speak to the Children of Iſrael, that they go forward.] Toward the Sea, before which they lay encamped, v. 2, 9.
Ver. 16. But lift thou up thy Rod, and ſtretch out thine hand over the Sea.] By that Rod wherewith he had done ſuch Wonders in Egypt, he bids him believe he would work a Paſſage for them, even through the Sea.
And divide it.] Command that it be divided, and I will effect it. For ſo it is explained v. 21. not could it be done by any Power but God's.
And the Children of Iſrael ſhall go on dry ground, through the midst of the Sea.] See v. 21, 22.
Ver. 17. And I, behold I, will harden the hearts of the Egyptians, and they ſhall follow them.] The LORD would have this noted, as a ſpecial Judgment of his upon them. For of all the hardnings or infatuations which had poſſeſſed the hearts of the Egyptians, this was the greateſt and ſtrongeſt, that they ſhould adventure to follow the Iſraelites, when they ſaw, or might have perceived the Red-ſea to open her boſom, to give the Children of Iſrael a paſſage.
And I will get me honour upon Pharaoh, and upon all his Host, &c.] By giving them ſuch an overthrow, as ſhall magnifie both my Power and my Juſtice in their Deſtruction. All the former Judgments upon their Cattle, or Corn, and the Annoyances on their Bodies by Frogs and Lice and Blains, were the juſt Awards (as the fore-named Dr. Jackſon ſpeaks) of God's punitive Juſtice upon Pharaoh and his Servants, for the Wrongs that he had done to his People, by bringing them into undeſerved Bondage. But he had not yet called them to an exact account, for making away ſo many Infant-males of the Hebrews, as they drowned in the River. For that innocent Blood he reckons with them now, and made them the Executioners of his Vengeance on themſelves, by giving them over to their own proud Preſumptions of good Succeſs, in purſuing thoſe whom they had lately beſeeched to depart out of their Land.
Ver. 18. And the Egyptians ſhall know that I am the LORD.] See v. 4.
When I have gotten me honour upon Pharaoh, upon his Chariots, &c.] By overthrowing them in the Redſea; that the Blood of the Hebrew Infants might be required of them, according to the I aw of Retaliation, or moſt exquiſite Rule (as the above-mentioned Author ſpeaks) of Punitive Juſtice.
Ver. 19. And the Angel of the LORD which went before the Camp, removed and went behind them.] The LORD himſelf is ſaid to go before them, XIII. 21. (See there.) But we muſt underſtand that where the LORD is, he is attended by his Angels. Some of which were ſent from the SCHECHINAH which was in the Cloud, to conduct the Iſraelites, and take care of them. The Jews take this Angel to have been Michael, as we read in Pirke Elieſer, c. 42. He ſent Michael the great Prince, &c. for ſo he is called XII Dan. 1. Others ſay it was Gabriel. But which ſoever of them it was, he was only the Commander of that Hoſt, which by the LORD's Commandment went before the Iſraelites to fight for them. The Jews call him by the proper Name of Metraton; becauſe he markt out their Camp for them where they were to ſtay; and deſcribed their way in their Journey to their ſeveral Stations; eſpecially here in the Red-ſea. Vid. Buxtorf. Hiſtor. Arcae. c. 14. p. 131. &c.
And the pillar of the Cloud went from before their face, &c.] This, it is evident, was done in the day time, before the night came: for the Cloud appeared only in the day; in the night there was the appearance of Fire.
And ſtood behind them.] To protect them from the Egyptians, who were at their backs, v. 9, 10. but, by the intervention of this Cloud, quite loſt the ſight of them; as it follows v. 20.
It may be noted here therefore once for all, that there were ſeveral uſes of this Cloud. First, to guide them in their Journeys. Secondly, to prevent them from the heat of the Sun in the Wilderneſs; where there were few Trees, and no Houſes to ſhelter them. Thirdly, to defend them from their Enemies, that they might not aſſault them. And lastly, God from hence, when there was occaſion, ſpake with Moſes. For, it is plain, he appeared in this Cloud, XXXI Deut. 15. And from thence talked with Moſes, XXXIII Exod. 9, 10. And out of it called for Aaron and Miriam to come before him, XII Numb. 5.
Ver. 20. And it came to paſs between the Camp of the Egyptians, and the Camp of Iſrael.] This was done, as I ſaid, in the day time: and in the next words Moſes informs us, how it appeared in the night.
And it was a Cloud and Darkneſs to them.] i.e. To the Egyptians.
But it gave light by night to theſe.] To the Iſraelites.
It was at the ſame time both a Cloud and a Fire: being dark on the one ſide, next to the Egyptians; but bright and ſhining on the other ſide, next the Iſraelites. So that they might ſee their way, and the Egyptians not ſee them, nor come near them (as it here follows) all the night.
Ver. 21. And Moſes ſtretched out his hand over the Sea.] Having his Rod in his hand, v. 16. This was done in the beginning of the Night.
And the LORD cauſed the Sea to go back.] By this it is evident, that the SCHECHINAH, or Divine Majeſty, was preſent, and imployed his Angel (v. 19.) in this work. As it is well explain'd by Pirke Elieſer, c. 42. The holy bleſſed God appeared in his Glory upon the Sea, and it fled back, &c. So the Pſalmist underſtood it, LXXVII. 16. The Waters ſaw thee, O God, the Waters ſaw thee: they were afraid, &c. and v. 19. Thy way is in the Sea, and thy paths in the great Waters, &c.
By a ſtrong Eaſt-wind.] Or rather a South-wind, as the LXX tranſlate the Hebrew word kadim. Which though it properly ſignifie the East, yet in many places it is uſed, as Bochart hath demonſtrated, for the South, P. II. Hierozoic. L. I. c. 15.
All that Night.] All the forepart of the Night.
And made the Sea dry Land, and the Waters were divided.] Or rather, after the Waters were divided, as Bochart ſhows it ſhould be tranſlated. Thus LXIV Iſa. 5. Thou art wroth, and we have ſinned; the meaning is, for we have ſinned, as Kimchi, and we our ſelves alſo there tranſlate it, Hieroz. P. II. L. III. c. 2. p. 409.
Dry Land.] The memory of this was preſerved by the Heathen, as we find in Diodorus Siculus, L. III. foreign, &c. There is a Tradition among the Icthyophagi, who border upon the Red-ſea, which they had received foreign, from their Progenitors, and was preſerved unto that time; how that upon a great receſs of the Sea, every place of that Gulf (foreign) was quite dry, and the Sea falling to the oppoſite part, the bottom of it appeared green, (from the Weeds, I ſuppoſe, that were in it) but returning back with a mighty force, poſſeſſed again its former place. No Man is ſo blind as not to ſee, that this is a Deſcription of the miraculous Work of God for the Iſraelites: the memory of which thoſe barbarous People did not ſuffer to periſh, but propagated it to their Poſterity: as Bochart well obſerves in his Phaleg. L. IV. c. 29. The Egyptians indeed, we may well think endeavoured to blot out the memory of this ſhameful Overthrow, and kept no Record of it; for Diodorus, it ſeems, could learn nothing of it among them (though he lived a conſiderable time there) but received this Intelligence from the poor Icthyophagi, among whom this Tradition was carefully preſerved.
The Waters were divided.] Into twelve paths (foreign) according to the number of their Tribes, as the Tradition is in Epiphanius Haereſ. LXIV. n. 6, 9. which he had from the Hebrews, who affirm the ſame in Pirke Elieſer, c. 42. And Kimchi mentions it upon CXXXVI Pſal. 13. where becauſe God is ſaid to have divided the Red-ſea into parts, they ſancy there were twelve Diviſions; every one defended with a Wall of Water. But there is no foundation for this in theſe words, nor in LXXVII Pſal. 19. where paths being in the Plural Number, they thence alſo deduce the ſame Conceit, of a ſeveral path to every Tribe. See Simeon de Muis on that place.
Ver. 22. And the Iſraelites went in to the midst of the Sea.] About the ſecond Watch of the Night (which was at Midnight) and about break of Day, they were got quite through.
Ʋpon the dry ground.] This was not lookt upon by the ancient Heathen as incredible: For Homer makes Neptune driving his Chariot upon the Waves; and the Sea withdrawing its Waters. And the Waters of Scamander being ſwell'd to deſtroy Achilles, he makes to be dried up by Vulcan. As Nonnus alſo makes Bacchus drying up Hydaſpes; and ſmiting Orontes with his Thyrſus to have gone over it. See the Learned Huetius in his Quaeſtiones Alnetanae, p. 206, &c.
And the Waters were a Wall unto them on the right hand, and on the left.] The ſtrong Eaſt-wind contributed, no doubt, to the cutting of the Waters in two; though not without the help of Angelical Powers. But I do not ſee, how it could do any thing to the compacting of the Waters to ſuch a degree, that they were no longer fluid, but firm as a Wall or Bank on each ſide of them, (See XV. 8.) which was effected wholly by the Angelical Miniſtry; who upheld the Waters in that ſolid poſture, till the Iſraelites were got quite out of the Sea.
It hath been an old Queſtion, Whether they went quite croſs the Red-ſea, or only fetcht a compaſs, and came out upon the ſame Shore, from which they went in. The Hebrew Doctors are of opinion, that they did not go over to the oppoſite Shore: but making a kind of Semi-circle, found themſelves, when they came out, in the ſame Country where they were before: Their reaſons are, becauſe they could not in ſo ſmall a time have marcht ſo far; for in the narroweſt place, that Gulf is XII. or XV. German Miles over; ſo that they could not all have paſſed through, in leſs than three or four days, as David Chytraeus makes the computation. But eſpecially, becauſe Moſes expreſly makes their next Station to be in the Wilderneſs of Etham, XXXIII Numb. 8. in which place they were the day before they came to the Sea, XIII Exod. 20. Therefore they were ſtill in the ſame Wilderneſs.
Ver. 23. And the Egyptians purſued, and went in after them into the midst of the Sea, &c.] Imagining perhaps they were ſtill upon the Land, or on the Shore where the Sea was retired; the darkneſs of the Night not ſuffering them to ſee the Mountains of Water on each ſide: or rather, their Minds being ſo intent to overtake the Iſraelites, that they regarded nothing elſe: For when Men are ingaged in a fierce chaſe of any thing, with eager deſires and confident hopes of it, it takes up all their thoughts, and makes them overlook what lies before their eyes. Thus by their own violent Paſſions, and proud Imaginations, God blinded their Minds, and hardned their hearts (as he ſaid he would, v. 17.) to ruſh into their own deſtruction.
Ver. 24. And it came to paſs that in the morning watch.] The Romans, and the Hebrews alſo, divided the Night into four parts, containing three hours apiece. At the beginning of which the Guard of Soldiers, who kept watch by Night, was changed; and thence they were called Watches. Two of them we find mentioned by St. Luke XII. 38. and St. Mark mentions them all, XIII. 35. and particularly the fourth Watch, VI Mark 48. called here the Morning Watch; which was the laſt of them: between Day-break and the Morning.
The LORD looked unto the Host of the Egyptians.] He frowned upon them; as we ſpeak now in our Language. For in Scripture, God is ſaid ſometimes to look, upon thoſe, whom he is about to puniſh, CIV Pſalm 32. IX Amos 4. III Habakkuk 6.
Through the pillar of fire and the Cloud.] By this it is manifeſt there was but one Pillar, which had different Appearances: and that the SCHECHINAH, or Divine Majeſty was in it. It ſeems to me alſo very probable, that whereas the cloudy part of the Pillar had been towards the Egyptians hitherto; now it turned the other ſide toward them: and the ſiery part appearing, let them ſee the danger wherein they were; and by its amazing brightneſs perfectly confounded them. So Philo ſeems to have underſtood it, when he ſaith (L. III. de Vita Moſis) that from the Cloud that was in the Rear of the Iſraelites, there ſhone a fiery Appearance of the Deity. Which may well be the meaning of the LORD's looking through the Pillar of Fire.
And troubled the Host of the Egyptians.] This glorious Light, I ſuppoſe, flaſhing in their Faces, put them into a Conſternation. But Joſephus adds, in the concluſion of his Second Book of Antiquities, that there was a dreadful Storm or Tempeſt, with Thunder, Lightning and Hailſtones from the Cloud, which put them into the greateſt diſorder; as it follows in the next Verſe. Hither Dr. Hammond refers thoſe words of the Pſalmist, LXXVII. 17, 18. The Clouds poured out Water; the Skies ſent out a ſound: thine Arrows alſo went abroad. The Voice of thy Thunder was in the Heaven: the Lightnings lightned the World, the Earth trembled and ſhook, &c.
Ver. 25. And took off their Chariot wheels.] Some of their Wheels were broken by the Hail-ſtones, or burnt with Lightning: with which, its likely, their Horſes were ſo affrighted, that they fell into diſorder; and one Chariot running againſt another, ſome of their Wheels were taken off.
That they drave heavily.] They could ſcarce move, or but very ſlowly, when their Wheels were broken, or taken off: And thoſe Wheels that remained ſunk deep into the Sand, when the Waters returned upon it.
So that the Egyptians ſaid, &c.] They cried one to another, Let us give over the purſuit.
For the LORD fighteth for them, &c.] Now Moſes his words were made good, (v. 14.) and the Egyptians themſelves acknowledged it, v. 18.
Ver. 26. And the LORD ſaid unto Moſes.] He ſpake to him out of the Cloud, where the SCHECHINAH was; as I have often ſaid.
Stretch out thy hand over the Sea, that the Waters may return again upon the Egyptians, &c.] God was pleaſed to uſe the Miniſtry of Moſes in the drowning of the Egyptians, as he had done in the Preſervation of the Iſraelites in the Sea, (v. 16, 21.) that all the People might honour and reverence him, and be obedient to his direction.
Ver. 27. And the Sea returned to its ſtrength.] The ſenſe is truly expreſſed by the Vulgar, the Sea returned to its former place. The great Walls, or heaps of Water which were on either ſide of them, falling down, and ruſhing upon them with a mighty force, overwhelmed them, and filled the whole Channel as before.
When the Morning appeared.] When it was light.
And the Egyptians fled against it.] They were ſo frighted by the Light which ſhone in their Faces, and by the Thunder and Hail, &c. that they turned back; and, like Men diſtracted, run and met the Waters, which came tumbling down upon them.
And the LORD overthrew the Egyptians in the midst of the Sea.] The Hebrew word imports throwing down with violence and precipitation: and may be tranſlated, threw them headlong. Artapanus in Euſebius (L. IX. Praepar. Evang. c. 27. tell this Story from the Heliopolitans, after the ſame manner that Moſes doth: only he makes ſome of them to have been killed with Lightning, and the reſt drowned.
Ver. 28. And the Waters returned and covered the Chariots, &c.] The Sea returned to its former depth; ſo that they were ſwallowed up.
And all the Host of Pharaoh that came into the Sea after them.] Some have fancied that all the Hoſt of Pharaoh did not periſh; but only ſo many of them as purſued the Iſraelites into the Sea; which they fancy this place intimates ſome did not. But the plain meaning is, that they all came into the Sea after the Iſraelites, and were all drowned in it. It is a wilder fancy, that Pharaoh alone was ſaved by the Angels, Michael and Gabriel; becauſe he cried out, as he had done heretofore, IX. 27. The LORD is righteous, and I and my People are wicked. Thus the Author of Dibre Hajamim (or The Life and Death of Moſes) who ſays they tranſported him to Nineveh, where he reigned as long as the Iſraelites wandred in the Wilderneſs. The ſame is related by other ſuch fabulous Writers, who are ſoberly confuted by Aben Ezra from the following words, There remained not ſo much as one of them: and from XV. 4, 19. where Moſes in his Song plainly makes Pharaoh to have periſhed among the reſt. And with him an old Midraſh ſaith, that Jannes and Jambres were drown'd, who had been the great Inſtruments of hardning Pharaoh's heart. See our Learned J. Gregory. Obſerv. c. 15.
Ver. 29. But the Children of Iſrael walked on dry Land, &c.] Or, Had walked: for it ſeems to be a meer fancy, that they were ſtill in the Sea, and had not paſſed quite through it, when Pharaoh and his Hoſt were drowned. For which there is no ground but this word walked; which may as well be tranſlated in the time perfectly paſt, as in the preſent. And ſo, I doubt not, Moſes meant, that the Iſraelites were ſafe on Shore, when the Sea returned upon the Egyptians.
And the Waters were a Wall unto them, &c.] See v. 22.
Ver. 30. Thus the LORD ſaved Iſrael.] As he had promiſed v. 13.
That day.] Which was the XXIſt of Niſan; and the laſt day of the Feaſt of Unleavened Bread; which, by God's command, was to be kept holy, XII. 16. And now there was a very great reaſon for it; and for that triumphant Hymn which they ſung upon this Solemnity, Chap. XV. Mr. Mede will have this Day to have been that which they afterward kept for their Sabbath, in memory of their Redemption out of the Land of Egypt, and the Houſe of Bondage. This he gathers from the Repetition of the Decalogue in the Fifth of Deuteronomy; where leaving out the reaſon for this Commandment, from the Creation of the World, Moſes inſerts this other of their Redemption out of Egypt, as the ground of obſerving that Seventh day rather than any other, v. 15. Therefore the LORD commanded thee to keep the Sabbath; namely, not for the quotum of one day in ſeven (of that there was another reaſon, from the Example of God in the Creation) but for the deſignation of that day, after the preceding ſix days rather than any other, Diſcourſe XV. p. 74.
And Iſrael ſaw the Egyptians dead upon the Sea-ſhore.] It may be interpreted, that, as they ſtood upon the Sea-ſhore, they ſaw their dead Bodies floating upon the Waters. But it is likely alſo, that by the working of the Sea, and by the Divine Providence, many of their Bodies were caſt on ſhore, that the Iſraelites might have the benefit of the Spoil, and eſpecially of their Arms, which they wanted, and were now by this overthrow furniſhed withal.
This Shore was inhabited by the Icthyophagi, among whom the memory of this Receſs and Return of the Sea was preſerved, (as I obſerved upon v. 21.) and unto whom the dead Bodies were given for food, as the Pſalmiſt ſaith, LXXIV. 14. that is, to the Beaſts and Birds of Prey, which peopled the neighbouring Wilderneſs. This was done by the righteous Judgment of the LORD God of the Hebrews: who made this proud Prince, his States-men and Army a Prey, not only to the Fiſhes and Sea-monſters; but a viſible booty (as Dr. Jackſon ſpeaks) to the promiſcuous ſorts of ravenous Creatures which inhabit the Deſerts.
Ver. 31. And Iſrael ſaw that great work, &c.] Of making a path for them to walk on dry Ground in the middle of the Sea; and then drowning the Egyptians when they followed them in the ſame path.
And the People feared the LORD.] They beholding and conſidering the powerful hand of God, which appeared in this great work; it begat in them, for the preſent, high and awful Thoughts of him, and devout Affections to him. For the fear of the LORD includes all Religion. Or, if we take the word fear in a reſtrained ſenſe, for a dread of the Divine Majeſty; the meaning is, they were ſenſible how dangerous, as well as vain, it is, to oppoſe his Authority, to ſet themſelves againſt his Will, or ſlight his Warnings, as Pharaoh and the Egyptians did.
And believed the LORD, and his Servant Moſes.] Believed the Promiſes which God had made them by Moſes, of bringing them into the Land of Canaan, (III. 17.) looking upon Moſes as a Servant of his, who faithfully declared the Mind and Will of God unto them.