Exodus 14:30














The Egyptians pursued, and went in after them to the midst of the sea, etc. On this observe: -

I. THE INFATUATION OF THE PURSUERS (ver. 23). We do not speak of the lessons they had already received as to the folly of contending with Jehovah. The plagues were past. The memory of them had been cast behind their backs. What we do wonder at is, that when the Egyptians reached the shore, and saw there what they did see, they were not deterred from proceeding further. What did they see?

1. They saw the sea divided. They could hardly mistake this for a merely natural phenomenon. The place where the Israelites crossed may have been, under special conditions, and to a limited extent, fordable. But it is safe to say that the division now effected was one the like of which had never been heard of before, and such as, occurring at this particular juncture, ought to have convinced the Egyptians that it was a result of God's special Providence, and intended for the protection of the Israelites. Special interpositions, on behalf of the Church, ought to arrest the attention of her enemies.

2. They saw the ]PGBR> cloud that went with Israel move to the rear, obviously with the design of intercepting their pursuit (vers. 19, 20). This, with the ominous darkness which enveloped them, was a second circumstance which ought to have warned them that Jehovah was fighting for his people.

3. There was the danger, which could not but present itself to them, of being overwhelmed by the returning sea. In whatever way the division of the waters was conceived Of, whether as a natural phenomenon, or as a fact of supernatural origin, it was plainly a perilous experiment to attempt the pursuit. Viewing it as the result of an ebb-tide, aided by a strong east wind, there was the risk of being caught by the returning tide; or if the wind abated, or changed its direction, of being immediately submerged. In the other case there was the danger, almost the certainty, of the supernatural power which restrained the waters permitting them to flow back on the pursuers. What infatuation, then, possessed the Egyptians, prompting them to enter the sea?

(1) A false sense of honour. Having engaged in the pursuit, it would be deemed a point of honour not to desist from it, so long as the faintest chance of success remained. They had gone too far to retreat now at the water's edge.

(2) Rage. Fury and disappointment would possess them, as, in the very hour of their fancied triumph, they saw their prey thus elude them. Was Pharaoh and his mighty host to be thus mocked and set at nought - thus suddenly reined up and baffled? What would Egypt think of her warriors, if, setting out on such an expedition, they returned humiliated and empty-handed? At all hazards Israel must be pursued.

(3) There was the chance of getting through. The distance was short; the way lay open; if Israel had got across, so might the Egyptians. On this chance, in the spirit of the gambler, they would stake everything. What havoc have these same motives - a false sense of honour (cf. Matthew 14:9), a spirit of uncalculating rage, the headstrong gambling disposition, - played in the history of the world! Together, or apart, they account for much of its infatuation. See specially in this conduct of Pharaoh, a picture of the infatuation to which the enemies of Christ's Church have so frequently been given over, and which will linger among them till the end. Compare e.g. the Apocalyptic gathering of the antichristian powers, to do battle with the Lamb (Revelation 16:14-17; Revelation 19:11-21).

II. THE RECEPTION WHICH THEY RECEIVED FROM GOD.

1. In "the morning watch," and when the Egyptians were in "the midst of the sea," God looked forth upon them from the pillar of cloud (ver. 23). The expression is a pregnant one. The look was a "fire-look" - some fire-appearance of a startling kind which issued from the cloud, and shed terror over the pursuers. It was accompanied with thunderings and lightnings (Psalm 77:18, 19). God's looks are potent. When God "looked" on Israel (Exodus 2:25), it meant that he was about to bring salvation to them. When he "locked" on the Egyptians, it was the prelude to their destruction. Through that pillar glares forth an eye which sends a separate dismay into each Egyptian heast and all is felt to be lost. We find two imitations of this in modern poetry - one by Coleridge, in his 'Ode on the Departing Year,' where he prays God to -

"Open his eye of fire from some uncertain cloud,"

and another (by Southey) in the 'Curse of Kehama,' where, after the 'Man Almighty,' holding his Amreeta Cup, had exclaimed -

"Now, Seeva, look to thine abode!"

it is added, when the cup is drunk -

"Then Seeva open'd on the accursed one
His eye of anger - upon him alone
The wrath beam fell He shudders, but too late."


(Gilfillan.)

2. God troubled their hosts (vers. 24, 25). There is meant by this some supernatural exertion of power. It was not due to natural causes alone that the chariot wheels were "taken off," and that they drave heavily. It was God who, by his heavy hand upon them, was thus obstructing their progress. The invisible powers were fighting against the Egyptians, as "the stars in their courses fought against Sisera" (Judges 5:20). Those are sure to drive heavily, who drive in the face of God's inhibition, and under his ban.

3. God brought the sea back upon them (ver. 26). Swiftly, fatally, at the stretching forth of Moses' rod, the sea returned in its strength, and utterly overwhelmed them. And such, in its main outline, is the reception which Jehovah must give to all his enemies. His wrath already rests upon them. His fiery look will one day scare them. Even now they are troubled and impeded by it, and by the resistance which he opposes to their plans. Finally, he will overwhelm them in the sea of his wrath. He will visit them with "everlasting destruction from the presence of the Lord, and from the glory of his power" (1 Thessalonians 1:9). Hence -

III. THEIR COMPLETE DESTRUCTION (vers. 27, 28). They perished suddenly, miserably, and all together. Type of the overthrow of God's enemies in the end (2 Thessalonians 2:8; Revelation 16:16, 17; Revelation 19:17-21; Revelation 20:9). The blow was a crushing one to Egypt, It filled up the measure of her punishment for the evil she had done to Israel. After the death of the first-born, there could remain nothing to Pharaoh and his servants, in the event of their still hardening themselves, but "a certain fearful looking for of judgment, and fiery indignation" (Hebrews 10:27). Does some one say, what a waste of human life - how unlike a God of mercy! Rather, surely, how striking a testimony to the reality of retribution - how sure a token of the righteous doom which in the end will infallibly overtake every obdurate transgressor! God will not permit sinners always to defy him. His wrath and power are resistless. The "ungodly and sinner" must expect to feel the weight of them (1 Peter 17, 18).

IV. RESULT (vers. 30, 31).

1. Israel was saved.

2. The Egyptian dead were found strewn upon the shore. This -

(1) A memorial of God's vengeance.

(2) An awful satire on so-called human greatness.

(3) A pledge of security to Israel.

3. The people were filled with gratitude and fear. They "believed the Lord." The wonder is that after so marvellous a deliverance they could ever again doubt him. - J.O.

Thus the Lord saved Israel
Had it not. been for this great deliverance, the children of Israel would only have been remembered in the after-history of the world as the slaves who helped to build the Pyramids. Their religion was fast perishing among them, their religious rites forgotten; and they would soon have been found among the worshippers of the monster gods of Egypt. But God had better things in store for them, when He led them through the Red Sea, making a path for them amid the waters.

I. IT WAS ONE OF THE GREATEST BLESSINGS FOR THE HUMAN RACE, that during the preservation of the Jewish people, the great truth of the personality of God, and His nearness to His people, was set before them in language which could not be mistaken. And it is one of the greatest blessings which we enjoy, that we have the same Lord personally presented to us, revealed in the risen and glorified Lord Jesus Christ.

II. God is set before us here not only as a Person, but as A PERSON WHO CARES WITH ALL A FATHER'S LOVE AND WATCHFULNESS FOR HIS OWN PEOPLE, Our hopes in days of doubt and difficulty are directed to the same personal fatherly care of the great God who loves all His creatures, and who loves Christians above all in the Lord Jesus Christ.

III. WHEN A GREAT NATIONAL VICTORY IS ACHIEVED, WHAT BOOTS IT TO HIM WHO LOSES HIS LIFE IN THE HOUR OF VICTORY? The question for us is, not whether God has wrought a great deliverance, but whether we as individuals are partakers of that deliverance, partakers of the victory of the Lord Jesus Christ.

(Archbishop Tait.)

I. THE STATE OF THE ISRAELITES WHEN MOSES CAME TO THEM.

1. They were in bondage.

2. They were so far conscious of the misery of their position that they had a strong desire for liberty.

3. They were by no means ready at first to accept the message of God's deliverance.

4. They had their comforts even in slavery. In all these things we have a picture of ourselves.

II. THE DELIVERANCE.

1. The moment the Passover is observed, that moment Pharaoh's power is broken. The moment that all is right between us and God, that moment Satan's power is broken, and he can no longer hold us in bondage.

2. The waters of judgment which saved the Israelites were the means of destroying the vast hosts of Egypt. The power of Satan is broken by the very means by which he intended to destroy.

3. It is our privilege to take our stand on the other side of the Red Sea, and see ourselves "raised up with christ" into a new life.

(W. Hay Aitken, M. A.)

And this mighty God, who so delivered Israel in ancient time, is our God for ever and ever. The walls and covering of our habitations are as truly upheld and kept from falling and crushing us to death, by the Divine hand, as were the walls of waters kept upright, like solid stone, by Almighty power, while the Hebrews passed safely between. We say that it was miracle which protected them, and the laws of nature which protect us. But in both cases it is God. The deepest and truest philosophy of life and faith for us is to bring ourselves into the most intimate relations with the infinite God. The most profound and accurate student of nature is he whose eye is quickest to see the plan and purpose of an intelligent, governing Mind in everything that exists. What should we think of an Israelite walking through the depths of the sea on dry ground, between walls of water standing up like marble on either hand, and yet not recognizing the intended and merciful display of the Divine power for his protection? What should we think of a ransomed Hebrew standing on the safe shore of the Red Sea on that memorable morning, and yet refusing to join in the song of thanksgiving for the great deliverance of the night? The same that we ought to think of one who lies down to sleep at night in his own house, and goes to his daily occupation in the morning, and never prays, never offers thanksgiving to God, for the mercy which redeems his life from destruction every moment. In God we live, and move, and have our being. Every use of our faculties, every sensation of pleasure, every emotion of happiness, every possession, experience, and hope that makes existence a blessing, is a witness to us of God's special, minute, and ceaseless attention to our welfare.

(D. March, D. D.).

People
Egyptians, Israelites, Moses, Pharaoh, Zephon
Places
Baal-zephon, Egypt, Etham, Migdol, Pi-hahiroth, Red Sea
Topics
Dead, Edge, Egyptians, Hands, Lying, Salvation, Saved, Saveth, Sea's, Seashore, Sea-shore, Shore, Thus
Outline
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 14:30

     1235   God, the LORD

Exodus 14:10-31

     4819   dryness

Exodus 14:29-31

     5608   warfare, strategies

Exodus 14:30-31

     1416   miracles, nature of

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 Scripture

Entangled 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

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