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Matthew Henry’s Complete Commentary
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Matthew Henry |
E X O D U S
CHAP. XIV.
The departure of the children of Israel out of Egypt (which was indeed
the birth of the Jewish church) is made yet more memorable by further
works of wonder, which were wrought immediately upon it. Witness the
records of this chapter, the contents whereof, together with a key to
it, we have,
“They passed through the Red Sea as by dry land, which the Egyptians
assaying to do were drowned;” and this they did by faith, which
intimates that there was something typical and spiritual in it. Here
is,
I. The extreme distress and danger that Israel was in at the Red Sea.
1. Notice was given of it to Moses before,
2. The cause of it was Pharaoh’s violent pursuit of them,
3. Israel was in a great consternation upon it,
4. Moses endeavours to encourage them,
II. The wonderful deliverance that God wrought for them out of this
distress.
1. Moses is instructed concerning it,
2. Lines that could not be forced are set between the camp of Israel
and Pharaoh’s camp,
3. By the divine power the Red Sea is divided
(ver. 31),
and is made,
(1.) A lane to the Israelites, who marched safely through it,
But,
(2.) To the Egyptians it was made,
[1.] An ambush into which they were drawn,
And,
[2.] A grave in which they were all buried,
III. The impressions this made upon the Israelites,
| The Israelites Pursued by Pharaoh. | B. C. 1491. |
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1 And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, that they turn and encamp
before Pi-hahiroth, between Migdol and the sea, over against
Baal-zephon: before it shall ye encamp by the sea.
3 For Pharaoh will say of the children of Israel, They are
entangled in the land, the wilderness hath shut them in.
4 And I will harden Pharaoh’s heart, that he shall follow after
them; and I will be honoured upon Pharaoh, and upon all his host;
that the Egyptians may know that I am the LORD. And they did
so.
5 And it was told the king of Egypt that the people fled: and
the heart of Pharaoh and of his servants was turned against the
people, and they said, Why have we done this, that we have let
Israel go from serving us?
6 And he made ready his chariot, and took his people with him:
7 And he took six hundred chosen chariots, and all the chariots
of Egypt, and captains over every one of them.
8 And the LORD hardened the heart of Pharaoh king of Egypt, and
he pursued after the children of Israel: and the children of
Israel went out with an high hand.
9 But the Egyptians pursued after them, all the horses and
chariots of Pharaoh, and his horsemen, and his army, and overtook
them encamping by the sea, beside Pi-hahiroth, before Baal-zephon.
We have here,
I. Instructions given to Moses concerning Israel’s motions and
encampments, which were so very surprising that if Moses had not
express orders about them before they would scarcely have been
persuaded to follow the pillar of cloud and fire. That therefore there
might be no scruple nor dissatisfaction about it, Moses is told before,
1. Whither they must go,
They had got to the edge of the wilderness
(ch. xiii. 20),
and a stage or two more would have brought them to Horeb, the place
appointed for their serving God; but, instead of going forward, they
are ordered to turn short off, on the right hand from Canaan, and to
march towards the Red Sea. Where they were, at Etham, there was no sea
in their way to obstruct their passage: but God himself orders them
into straits, which might give them an assurance that when his purposes
were served he would without fail bring them out of those straits.
Note, God sometimes raises difficulties in the way of the salvation of
his people, that he may have the glory of subduing them, and helping
his people over them.
2. What God designed in these strange orders. Moses would have yielded
an implicit obedience, though God had given him no reason; but shall he
hide from Moses the thing that he does? No, Moses shall know,
(1.) That Pharaoh has a design to ruin Israel,
v. 3.
(2.) That therefore God has a design to ruin Pharaoh, and he takes this
way to effect it,
v. 4.
Pharaoh’s sagacity would conclude that Israel was entangled in the
wilderness and so would become an easy prey to him; and, that he might
be the more apt to think so, God orders them into yet greater
entanglements; also, by turning them so much out of their road, he
amazes him yet more, and gives him further occasion to suppose that
they were in a state of embarrassment and danger. And thus (says God)
I will be honoured upon Pharaoh. Note,
[1.] All men being made for the honour of their Maker, those whom he is
not honoured by he will be honoured upon.
[2.] What seems to tend to the church’s ruin is often overruled to the
ruin of the church’s enemies, whose pride and malice are fed by
Providence, that they may be ripened for destruction.
II. Pharaoh’s pursuit of Israel, in which, while he gratifies his own
malice and revenge, he is furthering the accomplishment of God’s
counsels concerning him. It was told him that the people fled,
v. 5.
Such a fright was he in, when he gave them leave to go, that when the
fright was a little over he either forgot, or would not own, that they
departed with his consent, and therefore was willing that it should be
represented to him as a revolt from their allegiance. Thus what may
easily be justified is easily condemned, by putting false colours upon
it. Now, hereupon,
1. He reflects upon it with regret that he had connived at their
departure. He and his servants, though it was with the greatest reason
in the world that they had let Israel go, yet were now angry with
themselves for it: Why have we done thus?
(1.) It vexed them that Israel had their liberty, that they had lost
the profit of their labours, and the pleasure of chastising them. It is
meat and drink to proud persecutors to trample upon the saints of the
Most High, and say to their souls, Bow down, that we may go
over; and therefore it vexes them to have their hands tied. Note,
The liberty of God’s people is a heavy grievance to their enemies,
Esth. v. 12, 13; Acts v. 17, 33.
(2.) It aggravated the vexation that they themselves had consented to
it, thinking now that they might have hindered it, and that they needed
not to have yielded, though they had stood it out to the last
extremity. Thus God makes men’s envy and rage against his people a
torment to themselves,
It was well done to let Israel go, and what they would have reflected
on with comfort if they had done it from an honest principle; but doing
it by constraint, they called themselves a thousand fools for doing it,
and passionately wished it undone again. Note, It is very common, but
very absurd and criminal, for people to repent of their good deeds;
their justice and charity, and even their repentance, are repented of.
See an instance somewhat like this,
2. He resolves, if possible, either to reduce them or to be revenged on
them; in order to this, he levies an army, musters all his force of
chariots and horsemen,
(for, it should seem, he took no foot with him, because the king’s
business required haste), and thus he doubts not but he shall
re-enslave them,
It is easy to imagine what a rage Pharaoh was now in, roaring like a
lion disappointed of his prey, how his proud heart aggravated the
affront, swelled with indignation, scorned to be baffled, longed to be
revenged: and now all the plagues are as if they had never been. He has
quite forgotten the sorrowful funerals of his firstborn, and can think
of nothing but making Israel feel his resentments; now he thinks he can
be too hard for God himself; for, otherwise, could he have hoped to
conquer a people so dear to him? God gave him up to these passions of
his own heart, and so hardened it. It is said
(v. 8),
The children of Israel went out with a high hand, that is, with
a great deal of courage and bravery, triumphing in their release, and
resolved to break through the difficulties that lay in their way.
But the Egyptians
(v. 9)
pursued after them. Note, Those that in good earnest set their
faces heaven-ward, and will live godly in Christ Jesus, must expect to
be set upon by Satan’s temptations and terrors. He will not tamely part
with any out of his service, nor go out without raging,
10 And when Pharaoh drew nigh, the children of Israel lifted up
their eyes, and, behold, the Egyptians marched after them; and
they were sore afraid: and the children of Israel cried out unto
the LORD.
11 And they said unto Moses, Because there were no graves in
Egypt, hast thou taken us away to die in the wilderness?
wherefore hast thou dealt thus with us, to carry us forth out of
Egypt?
12 Is not this the word that we did tell thee in Egypt,
saying, Let us alone, that we may serve the Egyptians? For it
had been better for us to serve the Egyptians, than that we
should die in the wilderness.
13 And Moses said unto the people, Fear ye not, stand still,
and see the salvation of the LORD, which he will show to you to
day: for the Egyptians whom ye have seen to day, ye shall see
them again no more for ever.
14 The LORD shall fight for you, and ye shall hold your peace.
We have here,
I. The fright that the children of Israel were in when they perceived
that Pharaoh pursued them,
They knew very well the strength and rage of the enemy, and their own
weakness; numerous indeed they were, but all on foot, unarmed,
undisciplined, disquieted by long servitude, and (which was worst of
all) now penned up by the situation of their camp, so that they could
not make their escape. On the one hand was Pi-hahiroth, a range of
craggy rocks impassable; on the other hand were Migdol and Baalzephon,
which, some think were forts and garrisons upon the frontiers of Egypt;
before them was the sea; behind them were the Egyptians: so that there
was no way open for them but upwards, and thence their deliverance
came. Note, We may be in the way of our duty, following God and
hastening towards heaven, and yet may be in great straits, troubled
on every side,
2 Cor. iv. 8.
In this distress, no marvel that the children of Israel were sorely
afraid; their father Jacob was so in a like case
when without are fightings, it cannot be otherwise but that within are
fears: what therefore was the fruit of this fear? According as that
was, the fear was good or evil.
1. Some of them cried out unto the Lord; their fear set them a praying,
and that was a good effect of it. God brings us into straits that he
may bring us to our knees.
2. Others of them cried out against Moses; their fear set them a
murmuring,
They give up themselves for lost; and as if God’s arm were shortened
all of a sudden, and he were not as able to work miracles to-day as he
was yesterday, they despair of deliverance, and can count upon nothing
but dying in the wilderness. How inexcusable was their distrust!
Did they not see themselves under the guidance and protection of a
pillar from heaven? And can almighty power fail them, or infinite
goodness be false to them? Yet this was not the worst; they quarrel
with Moses for bringing them out of Egypt, and, in quarrelling with
him, fly in the face of God himself, and provoke him to wrath whose
favour was now the only succour they had to flee to. As the Egyptians
were angry with themselves for the best deed they ever did, so the
Israelites were angry with God for the greatest kindness that was ever
done them; so gross are the absurdities of unbelief. They here express,
(1.) A sordid contempt of liberty, preferring servitude before it, only
because it was attended with some difficulties. A generous spirit would
have said, “If the worst come to the worst,” as we say, “It is better
to die in the field of honour than to live in the chains of slavery;”
nay, under God’s conduct, they could not miscarry, and therefore they
might say, “Better live God’s freemen in the open air of a wilderness
than the Egyptians’ bondmen in the smoke of the brick-kilns.” But
because, for the present, they are a little embarrassed, they are angry
that they were not left buried alive in their house of bondage.
(2.) Base ingratitude to Moses, who had been the faithful instrument of
their deliverance. They condemn him, as if he had dealt hardly and
unkindly with them, whereas it was evident, beyond dispute, that
whatever he did, and however it issued, it was by direction from their
God, and with design for their good. What they had said in a former
ferment (when they hearkened not to Moses for anguish of spirit), they
repeat and justify in this: We said in Egypt, Let us alone; and
it was ill-said, yet more excusable, because then they had not had so
much experience as they had now of God’s wonderful appearances in their
favour. But they had as soon forgotten the miracles of mercy as the
Egyptians had forgotten the miracles of wrath; and they, as well as the
Egyptians, hardened their hearts, at last, to their own ruin; as Egypt
after ten plagues, so Israel after ten provocations, of which this was
the first
(Num. xiv. 22),
were sentenced to die in the wilderness.
II. The seasonable encouragement that Moses gave them in this distress,
He answered not these fools according to their folly. God bore with the
provocation they gave to him, and did not (as he might justly have
done) chose their delusions, and bring their fears upon them; and
therefore Moses might well afford to pass by the affront they put upon
him. Instead of chiding them, he comforts them, and with an admirable
presence and composure of mind, not disheartened either by the
threatenings of Egypt or the tremblings of Israel, stills their
murmuring, with the assurance of a speedy and complete deliverance:
Fear you not. Note, It is our duty and interest, when we cannot
get out of our troubles, yet to get above our fears, so that they may
only serve to quicken our prayers and endeavours, but may not prevail
to silence our faith and hope.
1. He assures them that God would deliver them, that he would undertake
their deliverance, and that he would effect it in the utter ruin of
their pursuers: The Lord shall fight for you. This Moses was
confident of himself, and would have them to be so, though as yet he
knew not how or which way it would be brought to pass. God had assured
him that Pharaoh and his host should be ruined, and he comforts them
with the same comforts wherewith he had been comforted.
2. He directs them to leave it to God, in a silent expectation of the
event: “Stand still, and think not to save yourselves either by
fighting or flying; wait God’s orders, and observe them; be not
contriving what course to take, but follow your leader; wait God’s
appearances, and take notice of them, that you may see how foolish you
are to distrust them. Compose yourselves, by an entire confidence in
God, into a peaceful prospect of the great salvation God is now about
to work for you. Hold your peace; you need not so much as give a shout
against the enemy, as
The work shall be done without any concurrence of yours.” Note,
(1.) If God himself bring his people into straits, he will himself
discover a way to bring them out again.
(2.) In times of great difficulty and great expectation, it is our
wisdom to keep our spirits calm, quiet, and sedate; for then we are in
the best frame both to do our own work and to consider the work of
God. Your strength is to sit still
(Isa. xxx. 7),
for the Egyptians shall help in vain, and threaten to hurt in
vain.
| The Pillar of Cloud. | B. C. 1491. |
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15 And the LORD said unto Moses, Wherefore criest thou unto me?
speak unto the children of Israel, that they go forward:
16 But lift thou up thy rod, and stretch out thine hand over
the sea, and divide it: and the children of Israel shall go on
dry ground through the midst of the sea.
17 And I, behold, I will harden the hearts of the Egyptians,
and they shall follow them: and I will get me honour upon
Pharaoh, and upon all his host, upon his chariots, and upon his
horsemen.
18 And the Egyptians shall know that I am the LORD, when I
have gotten me honour upon Pharaoh, upon his chariots, and upon
his horsemen.
19 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.
We have here,
I. Direction given to Israel’s leader.
1. What he must do himself. He must, for the present, leave off
praying, and apply himself to his business
(v. 15):
Wherefore cryest thou unto me? Moses, though he was assured of a
good issue to the present distress, yet did not neglect prayer. We
read not of one word he said in prayer, but he lifted up to God his
heart, the language of which God well understood and took notice of.
Moses’s silent prayers of faith prevailed more with God than Israel’s
loud outcries of fear,
Note,
(1.) Praying, if of the right kind, is crying to God, which
denotes it to be the language both of a natural and of an importunate
desire.
(2.) To quicken his diligence. Moses had something else to do besides
praying; he was to command the hosts of Israel, and it was now
requisite that he should be at his post. Every thing is beautiful in
its season.
2. What he must order Israel to do. Speak to them, that they go
forward. Some think that Moses had prayed, not so much for their
deliverance (he was assured of that) as for the pardon of heir
murmurings, and that God’s ordering them to go forward was an
intimation of the pardon. There is no going forward with any comfort
but in the sense of our reconciliation to God. Moses had bidden them
stand still, and expect orders from God; and now orders are given. They
thought they must have been directed either to the right hand or to the
left. “No,” says God, “speak to them to go forward, directly to the
sea-side;” as if there had lain a fleet of transport-ships ready for
them to embark in. Note, When we are in the way of our duty, though we
met with difficulties, we must go forward, and not stand in mute
astonishment; we must mind present work and then leave the even to God,
use means and trust him with the issue.
3. What he might expect God to do. Let the children of Israel go as far
as they can upon dry ground, and then God will divide the sea, and open
a passage for them through it,
God designs, not only to deliver the Israelites, but to destroy the
Egyptians; and the plan of his counsels is accordingly.
(1.) He will show favour to Israel; the waters shall be divided for
them to pass through,
The same power could have congealed the waters for them to pass over;
but Infinite Wisdom chose rather to divide the waters for them to pass
through; for that way of salvation is always pitched upon which is most
humbling. Thus it is said, with reference to this
He led them through the deep, as a beast goes down into the
valley, and thus made himself a glorious name.
(2.) He will get him honour upon Pharaoh. If the due rent of honour be
not paid to the great landlord, by and from whom we have and hold our
beings and comforts, he will distrain for it, and recover it. God will
be a loser by no man. In order to this, it is threatened: I, behold
I, will harden Pharaoh’s heart,
v. 17.
The manner of expression is observable: I, behold I, will do it.
“I, that may do it;” so it is the language of his sovereignty. We may
not contribute to the hardening of any man’s heart, nor withhold any
thing that we can do towards the softening of it; but God’s grace is
his own, he hath mercy on whom he will have mercy, and whom he will
be hardeneth. “I, that can do it;” so it is the language of his
power; none but the Almighty can make the heart soft
nor can any other being make it hard. “I, that will do it;” for it is
the language of his justice; it is a righteous thing with God to put
those under the impressions of his wrath who have long resisted the
influences of his grace. It is spoken in a way of triumph over this
obstinate and presumptuous rebel: “I even I, will take an
effectual course to humble him; he shall break that would not bend.” It
is an expression like that
(Isa. i. 24),
Ah, I will ease me of my adversaries.
II. A guard set upon Israel’s camp where it now lay most exposed, which
was in the rear,
v. 19, 20.
The angel of God, whose ministry was made use of in the pillar
of cloud and fire, went from before the camp of Israel, where
they did not now need a guide (there was no danger of missing their way
through the sea, nor needed they any other word of command than to go
forward), and it came behind them, where now they needed a guard (the
Egyptians being just ready to seize the hindmost of them), and so was a
wall of partition between them. There it was of use to the Israelites,
not only to protect them, but to light them through the sea, and, at
the same time, it confounded the Egyptians, so that they lost sight of
their prey just when they were ready to lay hands on it. The word and
providence of God have a black and dark side towards sin and sinners,
but a bright and pleasant side towards those that are Israelites
indeed. That which is a savour of life unto life to some is a savour of
death unto death to others. This was not the first time that he who in
the beginning divided between light and darkness
(Gen. i. 4),
and still forms both
(Isa. xlv. 7),
had, at the same time, allotted darkness to the Egyptians and light to
the Israelites, a specimen of the endless distinction which will be
made between the inheritance of the saints in light and that utter
darkness which for ever will be the portion of hypocrites. God will
separate between the precious and the vile.
| The Destruction of the Egyptians. | B. C. 1491. |
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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,
and made the sea dry land, and the waters were divided.
22 And the children of Israel went into the midst of the sea
upon the dry ground: and the waters were a wall unto them on
their right hand, and on their left.
23 And the Egyptians pursued, and went in after them to the
midst of the sea, even all Pharaoh’s horses, his chariots, and
his horsemen.
24 And it came to pass, that in the morning watch the LORD
looked unto the host of the Egyptians through the pillar of fire
and of the cloud, and troubled the host of the Egyptians,
25 And took off their chariot wheels, that they drave them
heavily: so that the Egyptians said, Let us flee from the face of
Israel; for the LORD fighteth for them against the Egyptians.
26 And the LORD said unto Moses, Stretch out thine hand over
the sea, that the waters may come again upon the Egyptians, upon
their chariots, and upon their horsemen.
27 And Moses stretched forth his hand over the sea, and the sea
returned to his strength when the morning appeared; and the
Egyptians fled against it; and the LORD overthrew the Egyptians
in the midst of the sea.
28 And the waters returned, and covered the chariots, and the
horsemen, and all the host of Pharaoh that came into the sea
after them; there remained not so much as one of them.
29 But the children of Israel walked upon dry land in the
midst of the sea; and the waters were a wall unto them on their
right hand, and on their left.
30 Thus the LORD saved Israel that day out of the hand of the
Egyptians; and Israel saw the Egyptians dead upon the sea shore.
31 And Israel saw that great work which the LORD did upon the
Egyptians: and the people feared the LORD, and believed the LORD,
and his servant Moses.
We have here the history of that work of wonder which is so often
mentioned both in the Old and New Testament, the dividing of the Red
Sea before the children of Israel. It was the terror of the Canaanites
the praise and triumph of the Israelites,
cvi. 9; cxxxvi. 13, 14.
It was a type of baptism,
Israel’s passage through it was typical of the conversion of souls
(Isa. xi. 15),
and the Egyptians’ perdition in it was typical of the final ruin of all
impenitent sinners,
Here we have,
I. An instance of God’s almighty power in the kingdom of nature, in
dividing the sea, and opening a passage through the waters. It was a
bay, or gulf, or arm of the sea, two or three leagues over, which was
divided,
The instituted sign made use of was Moses’s stretching out his hand
over it, to signify that it was done in answer to his prayer, for the
confirmation of his mission, and in favour to the people whom he led.
The natural sign was a strong east wind, signifying that it was done by
the power of God, whom the winds and the seas obey. If there be any
passage in the book of Job which has reference to the miracles wrought
for Israel’s deliverance out of Egypt, it is that in
He divideth the sea with his power, and by his understanding he
smileth through Rahab (so the word is), that is, Egypt. Note, God
can bring his people through the greatest difficulties, and force a way
where he does not find it. The God of nature has not tied himself to
its laws, but, when he pleases, dispenses with them, and then the fire
does not burn, nor the water flow.
II. An instance of his wonderful favour to his Israel. They went
through the sea to the opposite shore, for I cannot suppose, with some,
that they fetched a compass, and came out again on the same side,
They walked upon dry land in the midst of the sea,
v. 29.
And the pillar of cloud, that glory of the Lord, being their
rearward
that the Egyptians might not charge them in the flank, the waters
were a wall to them (it is twice mentioned) on their right hand
and on their left. Moses and Aaron, it is probable, ventured first
into this untrodden path, and then all Israel after them; and this
march through the paths of the great waters would make their march
afterwards, through the wilderness, less formidable. Those who had
followed God through the sea needed not to fear following him
whithersoever he led them. This march through the sea was in the night,
and not a moon-shiny night, for it was seven days after the full moon,
so that they had no light but what they had from the pillar of cloud
and fire. This made it the more awful; but where God leads us he will
light us; while we follow his conduct, we shall not want his
comforts.
This was done, and recorded, in order to encourage God’s people in all
ages to trust in him in the greatest straits. What cannot he do who did
this? What will not he do for those hat fear and love him who did this
for these murmuring unbelieving Israel is, who yet were beloved for
their fathers’ sake, and for the sake of a remnant among them? We
find the saints, long afterwards, making themselves sharers in the
triumphs of this march
(Ps. lxvi. 6):
They went through the flood on foot; there did we rejoice in
him: and see how this work of wonder is improved,
III. An instance of his just and righteous wrath upon his and his
people’s enemies, the Egyptians. Observe here,
1. How they were infatuated. In the heat of their pursuit, they went
after the Israelites into the midst of the sea,
v. 23.
“Why,” thought they, “may not we venture where Israel did?” Once or
twice the magicians of Egypt had done what Moses did, with their
enchantments; Pharaoh remembered this, but forgot how they were
nonplussed at last. They were more advantageously provided with
chariots and horses, while the Israelites were on foot. Pharaoh had
said, I know not the Lord; and by this it appeared he did not,
else he would not have ventured thus. None so bold as those that are
blind. Rage against Israel made them thus daring and inconsiderate:
they had long hardened their own hearts; and now God hardened them to
their ruin, and hid from their eyes the things that belonged to their
peace and safety. Surely in vain is the net spread in the sight of
any bird
(Prov. i. 17);
yet so blind where the Egyptians that they hastened to the
snare,
Prov. vii. 23.
Note, The ruin of sinners is brought on by their own presumption, which
hurries them headlong into the pit. They are self-destroyers.
2. How they were troubled and perplexed,
For some hours they marched through the divided waters as safely and
triumphantly as Israel did, not doubting but, that, in a little time,
they should gain their point. But, in the morning watch, the Lord
looked upon the host of the Egyptians, and troubled them. Something
or other they saw or heard from the pillar of cloud and fire which put
them into great consternation, and gave them an apprehension of their
ruin before it was brought upon them. Now it appeared that the
triumphing of the wicked is short, and that God has ways to
frighten sinners into despair, before he plunges them into destruction.
He cuts off the spirit of princes, and is terrible to the kings of
the earth.
(1.) They had hectored and boasted as if the day were their own; but
now they were troubled and dismayed, struck with a panic-fear.
(2.) They had driven furiously; but now they drove heavily, and found
themselves plugged and embarrassed at every step; the way grew deep,
their hearts grew sad, their wheels dropped off, and the axle-trees
failed. Thus can God check the violence of those that are in pursuit of
his people.
(3.) They had been flying upon the back of Israel, as the hawk upon the
trembling dove; but now they cried, Let us flee from the face of
Israel, which had become to them like a torch of fire in a
sheaf,
Zech. xii. 6.
Israel has now, all of a sudden, become as much a terror to them as
they had been to Israel. They might have let Israel alone and would
not; now they would flee from the face of Israel and cannot. Men will
not be convinced, till it is too late, that those who meddle with God’s
people meddle to their own hurt; when the Lord shall come with ten
thousands of his saints, to execute judgment, the mighty men will in
vain seek to shelter themselves under rocks and mountains from the
face of Israel and Israel’s King,
Compare with this story,
&c.
3. How they were all drowned. As soon as ever the children of Israel
had got safely to the shore, Moses was ordered to stretch out his
hand over the sea, and thereby give a signal to the waters to close
again, as before, upon he word of command, they had opened to the
right and the left,
v. 29.
He did so, and immediately the waters returned to their place, and
overwhelmed all the host of the Egyptians,
Pharaoh and his servants, who had hardened one another in sin, now fell
together, and not one escaped. An ancient tradition says that Pharaoh’s
magicians, Jannes and Jambres, perished with the rest, as Balaam with
the Midianites whom he had seduced,
And now,
(1.) God avenged upon the Egyptians the blood of the firstborn whom
they had drowned: and the principal is repaid with interest, it is
recompensed double, full-grown Egyptians for newborn Israelites; thus
the Lord is righteous, and precious is his people’s blood in his sight,
(2.) God reckoned with Pharaoh for all his proud and insolent conduct
towards Moses his ambassador. Mocking the messengers of the Lord, and
playing the fool with them, bring ruin without remedy. Now God got
him honour upon Pharaoh, looking upon that proud man, and abasing
him,
Come and see the desolations he made, and write it, not in water, but
with an iron pen in the rock for ever. Here lies that bloody tyrant
who bade defiance to his Maker, to his demands, threatenings, and
judgments; a rebel to God, and a slave to his own barbarous passions;
perfectly lost to humanity, virtue, and all true honour; here he lies,
buried in the deep, a perpetual monument of divine justice. Here he
went down to the pit, though he was the terror of the mighty in the
land of the living. This is Pharaoh and all his multitude,
IV. Here is the notice which the Israelites took of this wonderful work
which God wrought for them, and the good impressions which it made upon
them for the present.
1. They saw the Egyptians dead upon the sands,
Providence so ordered it that the next tide threw up the dead bodies,
(1.) For the greater disgrace of the Egyptians. Now the beasts and
birds of prey were called to eat the flesh of the captains and
mighty men,
Rev. xix. 17, 18.
The Egyptians were very nice and curious in embalming and preserving
the bodies of their great men, but here the utmost contempt is poured
upon all the grandees of Egypt; see how they lie, heaps upon heaps, as
dung upon the face of the earth.
(2.) For the greater triumph of the Israelites, and to affect them the
more with their deliverance; for the eye affects the heart. See
They shall go forth, and look upon the carcases of the men
that have transgressed against me. Probably they stripped the slain
and, having borrowed jewels of their neighbours before, which (the
Egyptians having by this hostile pursuit of them broken their faith
with them) henceforward they were not under any obligation to restore,
they now got arms from them, which, some think, they were not before
provided with. Thus, when God broke the heads of Leviathan in pieces,
he gave him to be meat to the people inhabiting the wilderness,
Ps. lxxiv. 14.
2. The sight of this great work greatly affected them, and now they
feared the Lord, and believed the Lord, and his servant Moses,
v. 31.
Now they were ashamed of their distrusts and murmurings, and, in the
good mind they were in, they would never again despair of help from
Heaven, no, not in the greatest straits; they would never again quarrel
with Moses, nor talk of returning to Egypt. They were now baptized unto
Moses in the sea,
This great work which God wrought for them by the ministry of Moses
bound them effectually to follow his directions, under God. This
confirmed their faith in the promises that were yet to be fulfilled;
and, being brought thus triumphantly out of Egypt, they did not doubt
that they should be in Canaan shortly, having such a God to trust to,
and such a mediator between them and him. O that there had been such a
heart in them as now there seemed to be! Sensible mercies, when they
are fresh, make sensible impressions; but with many these impressions
soon wear off: while they see God’s works, and feel the benefit of
them, they fear him and trust in him; but they soon forget his works,
and then they slight him. How well were it for us if we were always in
as good a frame as we are in sometimes!
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