Exodus 14

The Israelites are commanded to encamp before Pi-hahiroth, Exo 14:1, Exo 14:2. God predicts the pursuit of Pharaoh, Exo 14:3, Exo 14:4. Pharaoh is informed that the Israelites are fled, and regrets that he suffered them to depart, Exo 14:5. He musters his troops and pursues them, Exo 14:6-8. Overtakes them in their encampment by the Red Sea, Exo 14:9. The Israelites are terrified at his approach, Exo 14:10. They murmur against Moses for leading them out, Exo 14:11, Exo 14:12. Moses encourages them, and assures them of deliverance, Exo 14:13, Exo 14:14. God commands the Israelites to advance, and Moses to stretch out his rod over the sea that it might be divided, Exo 14:15, Exo 14:16; and promises utterly to discomfit the Egyptians, Exo 14:17, Exo 14:18. The angel of God places himself between the Israelites and the Egyptians, Exo 14:19. The pillar of the cloud becomes darkness to the Egyptians, while it gives light to the Israelites, Exo 14:20. Moses stretches out his rod, and a strong east wind blows, and the waters are divided, Exo 14:21. The Israelites enter and walk on dry ground, Exo 14:22. The Egyptians enter also in pursuit of the Israelites, Exo 14:23. The Lord looks out of the pillar of cloud on the Egyptians, terrifies them, and disjoints their chariots, Exo 14:24, Exo 14:25. Moses is commanded to stretch forth his rod over the waters, that they may return to their former bed, Exo 14:26. He does so, and the whole Egyptian army is overwhelmed, Exo 14:27, Exo 14:28, while every Israelite escapes, Exo 14:29. Being thus saved from the hand of their adversaries, they acknowledge the power of God, and credit the mission of Moses, Exo 14:30, Exo 14:31.

The people feared the Lord - They were convinced by the interference of Jehovah that his power was unlimited, and that he could do whatsoever he pleased, both in the way of judgment and in the way of mercy. And believed the Lord, and his servant Moses - They now clearly discerned that God had fulfilled all his promises; and that not one thing had failed of all the good which he had spoken concerning Israel. And they believed his servant Moses - they had now the fullest proof that he was Divinely appointed to work all these miracles, and to bring them out of Egypt into the promised land. Thus God got himself honor upon Pharaoh and the Egyptians, and credit in the sight of Israel. After this overthrow of their king and his host, the Egyptians interrupted them no more in the journeyings, convinced of the omnipotence of their Protector: and how strange, that after such displays of the justice and mercy of Jehovah, the Israelites should ever have been deficient in faith, or have given place to murmuring! 1. The events recorded in this chapter are truly astonishing; and they strongly mark what God can do, and what he will do, both against his enemies and in behalf of his followers. In vain are all the forces of Egypt united to destroy the Israelites: at the breath of God's mouth they perish; and his feeble, discouraged, unarmed followers take the prey! With such a history before their eyes, is it not strange that sinners should run on frowardly in the path of transgression; and that those who are redeemed from the world, should ever doubt of the all-sufficiency and goodness of their God! Had we not already known the sequel of the Israelitish history, we should have been led to conclude that this people would have gone on their way rejoicing, trusting in God with their whole h…

GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31) Speak unto the children of Israel, that they turn and encamp--The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pi-hahiroth--the mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migdol--a fortress or citadel. Baal-zephon--some marked site on the opposite or eastern coast.

GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31) Speak unto the children of Israel, that they turn and encamp--The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pi-hahiroth--the mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migdol--a fortress or citadel. Baal-zephon--some marked site on the opposite or eastern coast.

And the Lord spake unto Moses,.... Out of the pillar of the cloud in which he went before them; either while they were at Etham, or when journeying from thence, and a little before they turned off to the right, as they were now directed: saying; as follows:

And Israel saw the great work,.... Or "hand" (l); the hand of the Lord, the mighty power of God, and took notice of it, and seriously considered the greatness of it: which the Lord did upon the Egyptians; which mighty hand he laid upon them, and which great power he exercised on them, and which great work, the effect thereof, he wrought in destroying them in such a manner, by causing the waters, which divided for them and their safety, to return upon the Egyptians to their utter destruction: and the people feared the Lord; had an awe of his power and greatness upon their minds, and a sense of his goodness to them upon their hearts, which influenced their fear of him, and caused them to fear him with a filial and godly fear: and believed the Lord and his servant Moses; they believed the Lord to be the only Jehovah, the supreme Being, the one only living and true God, faithful to his word, able to do all things, and wise to do them in the fittest season, for his own glory and his people's good; and they believed his promises, and the fulfilment of them; and that as he had now saved them out of the hands of the Egyptians, he would bring them to the land of Canaan, which he had promised their fathers to give unto them; and they believed Moses was sent of God to be their deliverer out of Egypt, and to be their leader to the promised land; see Psa 106:12 and who were now by the apostle said to be baptized unto Moses in the cloud and in the sea, Co1 10:1 and of their passage through the Red sea under the direction of Moses being an emblem of baptism; see Gill on Co1 10:1. (l) Sept. Manum, Pagninus, Montanus, &c. Next: Exodus Chapter 15

Passage of the Israelites through the Red Sea; Destruction of Pharaoh and His Army. - Exo 14:1, Exo 14:2. At Etham God commanded the Israelites to turn (שׁוּב) and encamp by the sea, before Pihachiroth, between Migdol and the sea, before Baalzephon, opposite to it. In Num 33:7, the march is described thus: on leaving Etham they turned up to (על) Pihachiroth, which is before (על־פּני( e in the front of) Baalzephon, and encamped before Migdol. The only one of these places that can be determined with any certainty is Pihachiroth, or Hachiroth (Num 33:8, pi being simply the Egyptian article), which name has undoubtedly been preserved in the Ajrud mentioned by Edrisi in the middle of the twelfth century. At present this is simply a fort, which a well 250 feet deep, the water of which is so bitter, however, that camels can hardly drink it. It stands on the pilgrim road from Kahira to Mecca, four hours' journey to the north-west of Suez (vid., Robinson, Pal. i. p. 65). A plain, nearly ten miles long and about as many broad, stretches from Ajrud to the sea to the west of Suez, and from the foot of Atkah to the arm of the sea on the north of Suez (Robinson, Pal. i. 65). This plain most probably served the Israelites as a place of encampment, so that they encamped before, i.e., to the east of, Ajrud towards the sea. The other places just also be sought in the neighbourhood of Hachiroth (Ajrud), though no traces of them have been discovered yet. Migdol cannot be the Migdol twelve Roman miles to the south of Pelusium, which formed the north-eastern boundary of Egypt (Eze 29:10), for according to Num 33:7, Israel encamped before Migdol; nor is it to be sought for in the hill and mountain-pass called Montala by Burckhardt, el Muntala by Robinson (pp. 63, 64), two hours' journey to th…

Passage of the Israelites through the Red Sea; Destruction of Pharaoh and His Army. - Exo 14:1, Exo 14:2. At Etham God commanded the Israelites to turn (שׁוּב) and encamp by the sea, before Pihachiroth, between Migdol and the sea, before Baalzephon, opposite to it. In Num 33:7, the march is described thus: on leaving Etham they turned up to (על) Pihachiroth, which is before (על־פּני( e in the front of) Baalzephon, and encamped before Migdol. The only one of these places that can be determined with any certainty is Pihachiroth, or Hachiroth (Num 33:8, pi being simply the Egyptian article), which name has undoubtedly been preserved in the Ajrud mentioned by Edrisi in the middle of the twelfth century. At present this is simply a fort, which a well 250 feet deep, the water of which is so bitter, however, that camels can hardly drink it. It stands on the pilgrim road from Kahira to Mecca, four hours' journey to the north-west of Suez (vid., Robinson, Pal. i. p. 65). A plain, nearly ten miles long and about as many broad, stretches from Ajrud to the sea to the west of Suez, and from the foot of Atkah to the arm of the sea on the north of Suez (Robinson, Pal. i. 65). This plain most probably served the Israelites as a place of encampment, so that they encamped before, i.e., to the east of, Ajrud towards the sea. The other places just also be sought in the neighbourhood of Hachiroth (Ajrud), though no traces of them have been discovered yet. Migdol cannot be the Migdol twelve Roman miles to the south of Pelusium, which formed the north-eastern boundary of Egypt (Eze 29:10), for according to Num 33:7, Israel encamped before Migdol; nor is it to be sought for in the hill and mountain-pass called Montala by Burckhardt, el Muntala by Robinson (pp. 63, 64), two hours' journey to th…

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, Exo 14:1, Exo 14:2. They had got to the edge of the wilderness (Exo 13:20), 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, Exo 14:3. (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, Exo 14:4. 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 wer…

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, Heb 11:29. "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 (Exo 14:1-4). 2. The cause of it was Pharaoh's violent pursuit of them (Exo 14:5-9). 3. Israel was in a great consternation upon it (Exo 14:10-12). 4. Moses endeavours to encourage them (Exo 14:13, Exo 14:14). II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it (Exo 14:15-18). 2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp (Exo 14:19, Exo 14:20). 3. By the divine power the Red Sea is divided (Exo 14:31), and is made, (1.) A lane to the Israelites, who marched safely through it (Exo 14:22, Exo 14:29). But, (2.) To the Egyptians it was made, [1.] An ambush into which they were drawn (Exo 14:23-25). And, [2.] A grave in which they were all buried (Exo 14:26-28). III. The impressions this made upon the Israelites (Exo 14:30, Exo 14:31).

14:31 Finally, the people of Israel were moved to put their faith in the Lord: Sadly, it was very short-lived (see 15:24; 16:3). • To be the Lord’s servant is a position of high honor (see Isa 42:1-4; Matt 12:18).

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