Then the LORD said to Moses, Sermons
These verses introduce the narrative of what the Lord "did in the Red Sea" ( Numbers 21:14), when his people "passed through... as by dry land; which the Egyptians, assaying to do, were drowned" ( Hebrews 11:29). This crossing of the Red Sea was no after-thought. God had it in view when he turned aside the path of the children of Israel from the direct route, and ordered them to encamp before Pi-hahiroth, near the northern end of the gulf. His design in this event was to give a new and signal display of his Jehovah attributes, in the destruction of Pharaoh's host (ver. 4), and in working a great salvation for his Church. By the events of the Red Sea, he would be shown to be at once a God of mercy and judgment ( Isaiah 30:18); Supreme Ruler in heaven and in earth ( Psalm 135:6); disposing events, great and small, according to his good pleasure, and for the glory of his name; making even the wrath of man instrumental to the accomplishment of his purposes ( Psalm 76:10). Consider - I. THE MYSTERIOUS TURN IN THE ROUTE. The command was to turn to the south, and encamp between Migdol and the sea, over against Baal-Zephon (ver. 2). This route was - 1. Not necessarily an arbitrary one. We need not suppose that God brought the Israelites into this perplexity - shutting them up between the sea and the mountains, simply for the purpose of showing how easily he could again extricate them. The choice of routes was not great. (1) The way of the Philistines was blocked (Exodus 13:17). (2) The way by the north of the Red Sea - between it and the Bitter Lakes - probably did not then exist. The Red Sea seems at that time to have extended much further north than it does at present. (3) To go round by the upper end of the Lakes would have been to take the host far out of its way, besides exposing it to the risk of collision with outlying tribes. (4) The remaining alternative was to march southwards, and ford the Red Sea. The route was, nevertheless - 2. A mysterious and perplexing one. Pharaoh at once pronounced it a strategic blunder (ver. 3). Supposing the intention to be to cross the Red Sea, no one could hazard a conjecture as to how this was to be accomplished. Ordinary fords were out of the question for so vast a multitude. Hemmed in by the mountains, with an impassable stretch of water in front, and no way of escape from an enemy bearing down upon them from behind, the Egyptian king mighty, well judge their, situation to be a hopeless, one. Yet how strangely like the straits of life into which God's people are sometimes led by following faithfully the guiding pillar of their duty; or into which, irrespective of their choice, God's providence sometimes brings them! Observe, further, 3. No hint was given of how the difficulty was to be solved. This is God's way. Thus does he test his people's faith, and form them to habits of obedience. He does not show them everything at once. Light is given for present duty, but for nothing beyond. Fain would we know, when difficulties crowd upon us, how our path is to be opened; but this God does not reveal. He would have us leave the future to him, and think only of the duty of the moment. Time enough, when the first command has been obeyed, to say what is to be done next. "We walk by faith, not by sight" (2 Corinthians 5:7). II. GOD'S ENDS IN LEADING THEM BY THIS ROUTE. God had ends. He was not guiding the children of Israel blindly. His knowledge, his purpose, no less than his presence, go before his saints, as guiding pillars, to prepare places for them. God had a definite purpose, not only in leading the people by this route, but in planting them down at this particular spot - between Migdol and the sea. His ends embraced - 1. The humiliation of Pharaoh. That unhappy monarch was still hard in heart. He was torn with vain regrets at having let the people go. He had a disposition to pursue them. God would permit him to gratify that disposition. He would so arrange his providence as even to seem to invite him to do it. He would lure him into the snare he had prepared for him, and so would complete the judgment which the iniquity of Pharaoh and of his servants had moved him to visit upon Egypt. This was God's hardening of Pharaoh's heart (ver. 4). Note (1) If God is not honoured by men, he will be honoured upon them (Scott). (2) Retributive providence frequently acts by snaring men through the evil of their own hearts. Situations are prepared for them in which they fall a prey to the evil principles or dispositions which, in spite of warnings and of their own better knowledge, they have persisted in cherishing. They wish for something, and the opportunity is presented to them of gratifying their wish. They harbour an evil disposition (say lust, or dishonesty), when suddenly they find themselves in a situation in which, like a wild beast leaping from its covert, their evil nature springs out upon them and devours them. It was in this way that God spread his net for Pharaoh, and brought upon him "swift destruction." 2. The education of Israel. The extremity of peril through which Israel was permitted to pass - coupled with the sudden and marvellous deliverance which so unexpectedly turned their "shadow of death into the morning" (Amos 5:8), filling their mouth with laughter and their tongue with singing (Psalm 126:1) - while their pursuers were overwhelmed in the Red Sea, was fitted to leave a profound and lasting impression on their minds. It taught them (1) That all creatures and agencies are at God's disposal, and that his resources for the help of his Church, and for the discomfiture of his enemies, are absolutely unlimited. As said of Christ, "even the winds and the sea obey him" (Matthew 8:27). (2) That the Lord knoweth, not only "how to deliver the godly out of temptations," but also how "to reserve the unjust unto the day of judgment to be punished" (2 Peter 2:9). It was thus (3) A rebuke to distrust, and a Powerful encouragement to faith. 3. The complete separation of Israel as a people to himself. Paul says - "all our fathers Were under the cloud, and all passed through the sea, and were baptized unto Moses in the cloud and in the sea" (1 Corinthians 10:2). Connect this with the spiritual significance of baptism. Baptism, especially as administered by immersion, figures dying to sin, and rising again to righteousness (Romans 6:4). It is thus the analogue of the passage through the Red Sea, which was a symbolic death and resurrection of the hosts of Israel. By saving the people from the waves which engulfed their enemies, Jehovah had, as it were, purchased the nation a second time for himself, giving them "life from the, dead." The baptism of the sea was thus a sort of "outward and visible sign" of the final termination of the connection with Egypt. Its waters were thereafter "a silver streak" between the Israelites and the land of their former bondage, telling of a pursuer from whom their had been delivered, and of a new life on which they had entered. - J.O. Encamp before Pi-hahiroth. I. THAT THE GOOD ARE OFTEN BROUGHT, BY THE PROVIDENCE OF GOD, INTO THE MOST TRYING SITUATIONS IN LIFE (ver. 1). It is in the trying situations of life that we get the best revelations of the love and power of God. When men feel that they cannot help themselves, then God helps them. Thus they are humbled. They are brought to despair of creature aids. Then the promises become precious. The circumstances of life are all divinely ordered with immediate reference to the moral culture of the good; the Israelites were taught a great lesson before Pi-hahiroth. When God fixes our position, it is sure to be a salutary one, even though it be perplexing. II. THAT THE TRYING CIRCUMSTANCES INTO WHICH THE GOOD ARE PROVIDENTIALLY BROUGHT ARE VIGILANTLY OBSERVED BY THE WICKED (ver. 3). Satan watches the best opportunity of frustrating the march of the soul into freedom. But the wicked often misinterpret the providence of God in reference to the good, and hence pursue their plans to their own ruin. III. THAT THE TRYING SITUATIONS INTO WHICH THE GOOD ARE BROUGHT ARE DESIGNED ULTIMATELY TO ENHANCE THE GLORY OF GOD AND THE RETRIBUTION OF WICKED MEN. "I will be honoured upon Pharaoh," "That the Egyptians may know that I am the Lord." Lessons: 1. Rest patiently in the circumstances in which God has placed you. 2. God is greater than all the hindrances to your true freedom. 3. Follow God, even though it be through the great waters. () I was led to take this subject from seeing a sheet almanac upon which was painted a boy who had got his satchel full of apples, which, I presume, he had been stealing. He was hanging by the tips of his fingers from the top of a wall, and just above the wall on the other side was the owner, while at the bottom was a big bulldog, chained to a kennel — he could not go up for fear of the owner, he dare not drop down for fear of the dog; and it said at the bottom, "In a fix." It would be very well for us if that represented the only fix in which we had ever been. I might talk for a considerable time in a general way about men who have been in a fix, but now I want you to give me your attention while I try to point out to you a nation that was once in a fix, and, if I can, teach some lesson, s that may be of use to you and me. There they are — the river before them, rocks on either hand, and the Egyptians behind them. They could not make boats to cross the sea; they could not fly; and were unable to fight — they had not the skill, neither the weapons. The most remarkable thing is this, that God, who had sent Moses to deliver them, had brought them into this very position! Observe, they were in the path of duty — doing just as He had commanded them; suggesting to us the thought that if we would serve our God faithfully, sometimes we may find ourselves "in a fix." There will be times when dark clouds will gather, and we cannot see our way, and we shall feel inclined to give up in despair. But wait a bit. If God has brought them into this fix, He will bring them out of it. There they are; and, see! Pharaoh is following. He did not let the people go until he had been compelled; and, like a man shamed out of half-a-crown for some charitable purpose, he repented afterwards. He went after them designing their ruin, but God designed to ruin him. He designed to put the Lord's people into a fix, and the Lord — who always protects His own — designed to fix him. And then comes this thought: That what seems to tend to our ruin is often over-ruled to our good. A great many years ago there used to be the old stage coach, and in those days they were the chief means of travelling. I have heard some old men say what a terrible thing it was to take a long journey. One day the locomotive was invented; they were going to take goods and people in such quantities and at such a speed as the stage coach never could. The owners of the coaches might declare they were all to be ruined! What would become of them? The stage coach was ruined, but what of its owners? They shared the common advantages of the "puffing billy." This same principle will apply to things of the present day. Years ago, tailoring was said to be a good business. Their sewing was then done by hand. By and by the sewing-machine was invented; and when it was brought to something like perfection, clothing was sewn with it. The tailors were in such a state — it would destroy their prospects! it would ruin their trade! And the dressmakers were in the same excited condition. When were tailoring and dressmaking better than now? They are, I am told, more profitable than they ever were. I give you these illustrations to prove my statement — that very often that which seems to tend to our injury is over-ruled by a merciful Providence to our good. These Egyptians were following the Israelites, and were about to destroy them; they appeared now in the jaws of death, but it was over-ruled. "The wicked," says Solomon, "diggeth a pit, and falleth into it." "He layeth a snare, and his own feet are taken therein." Ah I there are many things you and I cannot understand now. Many a cloud sweeps over our path; many dark things we cannot quite see through. If we could rise above all these things, and see God's doings, perhaps we should rejoice that He sometimes puts us in a fix. We do not see through it all now; we shall by and by. "Sometimes God brings us into straits that He may bring us to our knees." You know that to be true. Often in your sorrow you have looked unto your Father for the help you could not get elsewhere. Observe, if they were in a fix, Moses was not. What did he do? He cried, "Fear not, God will fight for you"; though God has led you here, He will lead you elsewhere. He knew they could do nothing, so he commanded them to stand still. Man's extremity is God's opportunity. Have you never been in a fix like this? Your business has failed, your prospects blighted, your heart smarting through some bereavement. A darling child or wife has been snatched from you. In utter helplessness you have cried, "What can I do?" You can do nothing. You have been doing too long. God has brought all this to teach you to stand still, and let Him do. "Stand still." Oh! there is reason in that. If your God brings you to see your helplessness and poverty, and He reveals His true riches to you, it is worth your while to "stand still." Have salvation; you may. Get His love into your hearts; stand till He makes you free; and when once He does, then comes the cry as Moses gave it, "Forward!" and though there be before you a dark night and a troubled sea, you may go forward with safety. There is this further thought: that though sometimes God allows the enemies of His people to bring them into a fix, be assured the Lord will turn the scales, and bring the enemies into a fix. What He did for these Egyptians — the haters of the friends of God — He may do for you. Many a faithful man o! God has been annoyed, perhaps by you; but be assured, God will annoy you. See what He did for these Egyptians. There was, first, darkness. That which gave light to His people became dark to His enemies. It is dark where the enemies of God are — so dark! Secondly, God troubled them. The children of God crossed the sea, and you know how in following them the Egyptians all perished in the waters, through which the Israelites had passed in safety. One word more. If you are on the side of God and truth, He will be with you, and bring you out of every fix into which you may get whilst serving Him. On the other hand, if you refuse to acknowledge Him, you may get into a fix which you will never be able to get out of. () ()
People Egyptians, Israelites, Moses, Pharaoh, ZephonPlaces Baal-zephon, Egypt, Etham, Migdol, Pi-hahiroth, Red SeaTopics Saying, Spake, Speaketh, SpokeOutline 1. God instructs the Israelites in their journey
5. Pharaoh pursues after them
10. The Israelites murmur
13. Moses comforts them
15. God instructs Moses
19. The cloud removes behind the camp
21. The Israelites pass through the Red sea, which drowns the Egyptians
Dictionary of Bible Themes Exodus 13:17-22 5828 danger Exodus 13:21-22 1449 signs, purposes
4805 clouds
4834 light, natural
6703 peace, divine OT Library A Path in the Sea
'And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 21. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, …
Alexander Maclaren—Expositions of Holy ScriptureEntangled in the Land
"For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in."--Exodus 14:3. ISRAEL WAS CLEAN escaped from Egypt. Not a hoof of their cattle was left behind; nor foot of child or aged man remained in the house of bondage. But though they were gone, they were not forgotten by the tyrant who had enslaved them. They had been a very useful body of workers; for they had built treasure cities and storehouses for Pharaoh. Compelled to work without wages, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Epistle Lxiii. To Brunichild, Queen of the Franks.
To Brunichild, Queen of the Franks. Gregory to Brunichild, &c. What good gifts have been conferred on you from above, and with what piety heavenly grace has filled you, this, among all the other proofs of your merits, intimates evidently to all that you both govern the savage hearts of barbarians with the skill of prudent counsel, and (what is still more to your praise), adorn your royal power with wisdom. And since, as you are above many nations in both these respects, so also you excel them in …
Saint Gregory the Great—the Epistles of Saint Gregory the Great They who have not Been Promoted to that Office. ...
They who have not been promoted [to that office] by the bishop, ought not to adjure, either in churches or in private houses. Notes. Ancient Epitome of Canon XXVI. No one shall adjure without the bishop's promotion to that office. Balsamon. Some were in the habit of "adjuring," that is catechising the unbelievers, who had never received the imposition of the bishop's hands for that purpose; and when they were accused of doing so, contended that as they did not do it in church but only at home, they …
Philip Schaff—The Seven Ecumenical Councils The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power The Faults Committed in this Degree --Distractions, Temptations --The Course to be Pursued Respecting Them.
As soon as we fall into a fault, or have wandered, we must turn again within ourselves; because this fault having turned us from God, we should as soon as possible turn towards Him, and suffer the penitence which He Himself will give. It is of great importance that we should not be anxious about these faults, because the anxiety only springs from a secret pride and a love of our own excellence. We are troubled at feeling what we are. If we become discouraged, we shall grow weaker yet; and reflection …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents Answer to Mr. W's Sixth Objection.
6. and lastly, Let us consider the intrinsick absurdities, and incredibilities of the several stories of these three miracles, p. 36.--As to Jairus's daughter, and her resurrection from the dead, St. Hilary [13] hints, that there was no such person as Jairus;--and he gives this reason, and a good reason it is, why he thought so, because it is elsewhere intimated in the gospel that none of the rulers of the synagogues confessedly believ'd on Jesus, John vii. 48. and xii. 42. St. John's words in the …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
Abraham Kuyper—The Work of the Holy Spirit Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Epistle iv. To Cyriacus, Bishop.
To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been faithful over a few things, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant …
Philip Doddridge—Practical Discourses on Regeneration Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 14:1 NIV
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