CHAPTER XIII. In this chapter we have, I. The commands God gave to Israel, 1. To sanctify all their first-born to him, v. 1, 2. 2. To be sure to remember their deliverance out of Egypt, (v. 3, 4,) and, in remembrance of it, to keep the feast of unleavened bread, v. 5-7. 3. To transmit the knowledge of it with all possible care to their children, v. 6-10. 4. To set apart unto God the firstlings of their cattle, (v. 11 -13,) and to explain that also to their children, v. 14-16. II. The care God took of Israel, when he had brought them out of Egypt. 1. Choosing their way for them, v. 17, 18. 2. Guiding them in the way, v. 20-22. And their care of Joseph's bones, v. 19. ND the LORD spake unto Moses, saying, AN 2 Sanctify unto me all the "first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 3 And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. 4 This day came ye out, in the month Abib. 5 And it shall be, when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jubesites, which he dsware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. a ver. 12. c. 22. 29. 34. 19. Num. 3. 13. Deut. 15. 19. Luke 2. 23. servants. c. 20.2. c Deut. 16. 1-3. d Gen. 17. 8. 22. 16. f c. 12. 19. b c. 12. 42. 7 Unleavened bread shall be eaten seven days: and there shall no leavened bread be seen with thee; neither shall there be leaven seen with thee in all thy quarters. 8 And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt. 9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. 10 Thou shalt therefore keep this ordinance in his season from year to year. 11 And it shall be, when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 12 That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S. 13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck and all the first-born of man among thy children shalt thou redeem. 14 And it shall be, when thy son 'asketh thee in g c. 12. 26. ver. 14. h ver. 16. Deut. 6. 8. 11. 18. Prov. 1. 9. 6. 21. Cant. 8. 6. 3. Any stranger that was circumcised might be welcomed to eat of the passover, even servants, v. 44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated, (v. 48,) that those who were masters of families must not only be circumcised them-resurrection is to be remembered, for in it we were raised up selves, but have all their males circumcised too. If, in sincerity, and with that zeal which the thing requires and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, v. 49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte, was as welcome to the passover as a native Israelite, Is. 56. 6, 7. 4. In one house shall it be eaten, (v. 46,) for good fellowship's sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, or left to another time; for God would not have them so taken up with care about their departure, as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The Papists' carrying of their consecrated host from house to house, is not only superstitious in itself, but contrary to this typical law of the passover, which was, that no part of the lamb should be carried abroad. The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised, (v. 50, 51;) for he will certainly be the Author of salvation to them that obey him. NOTES TO CHAPTER XIII. V. 1-10. Care is here taken to perpetuate the remembrance, I. Of the preservation of Israel's first-born, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the first-born, in all ages, were to be consecrated to God, as his peculiars, (v. 2,) and to be redeemed, v. 13. God, who, by the right of creation, is Proprietor and Sovereign of all the creatures, here lays claim in particular to the first-born of the Israelites, by right of protection; Sanctify to me all the first-born. The parents were not to look upon themselves as interested in their first-born, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is, by special distinguishing mercy, spared to us, should be, in a peculiar manner, dedicated to God's honour; at least, some grateful acknowledgment, in works of piety and charity, should be made, when our lives have been given us for a prey, or the lives of our children. 2. God, who is the First and Best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The first-born were the joy and hope of their families; Therefore they shall be mine, says God. By this it will appear that we love God best, (as we ought,) if we are willing to part with that to him, which we love best in this world. 3. It is the church of the first-born, that is sanctified to God, Heb. 12. 23. Christ is the First-born among many brethren, (Rom. 8. 29;) and by virtue of their union with him, all that are born again, and born from above, are accounted as first-born. There is an excellency of dignity and power belonging to them; and, if children, then heirs. II. The remembrance of their coming out of Egypt must also be perpetuated; (v. 3,) "Remember this day. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's with Christ out of death's house of bondage. The scripture tells us not expressly, what day of the year Christ rose, (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly,) but very particularly what day of the week it was; plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered, 1. They must be sure to keep the feast of unleavened bread, v. 5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the Gospel, we must not only remember Christ, but do this in remembrance of him. Observe how strict the prohibition of leaven is, (v. 7;) not only, no leaven must be eaten, but none must be seen, no not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they either burned it, or buried it, or broke it small, and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?" (2.) To teach us how solicitous we should be to put away from us all sin, 1 Cor. 5. 7. 2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, v. 8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day, and which we have heard with our ears, and our fathers have told us: Thou shalt show thy son in that day, the day of the feast, these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth. Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves, and to instruct others. V. 11-16. Here we have, 1. Further directions concerning the dedicating of their firstborn to God. (1.) The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts, calves, lambs, and kids, if males, were to be sacrificed, Ex. 22. 30. Num. 18. 17, 18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean, (as we all are by nature,) if it be not redeemed, will be destroyed, v. 11-13. (2.) The first time to come, saying, What is this? that thou shalt way of the land of the Philistines, although that was say unto him, By strength of hand the LORD near; for God said, Lest peradventure the people brought us out from Egypt, from the house of bond-"repent when they see war, and they return "to age: Egypt: 15 And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the first-born of my children I redeem. 16 And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt. 17 And it came to pass, when Pharaoh had let the people go, that God led them not through the I Deut. 26. 8. m c. 14. 11, 12. Num. 14. 1-4. n Deut. 17. 16. o Deut. 32. 10. or, by fire in a rank. p Gen. 50. 25. Josh. 24. 32. Acts 7. 16. born of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the first-born was fixed by the law, (Num. 18. 16,) five shekels: we were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the first-born. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted; Who can bring a clean thing out of an unclean? 2. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time in this matter. It is supposed that when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them the meaning of it, (v. 14—16;) that God's special propriety in their first-born, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, (1.) Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their inquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family instruction must first be broken up. (2.) We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable, when we perform it intelligently, knowing what we do, and why we do it. (3.) It must be observed, how often it is said in this chapter, that by strength of hand, (v. 3, 14, 16,) and with a strong hand, (v. 9,) the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes, the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance, not by might or power, (Zech. 4. 6,) not by such visible displays of his power as that recorded here. (4.) Their posterity that should be born in Canaan, are directed to say, The Lord brought us out of Egypt, v. 14, 16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say, that in the death and resurrection of Jesus Christ we were redeemed. V. 17-22. Here is, I. The choice God made of their way, v. 17, 18. He was their Guide, Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer. 10. 23. He may devise his way, and design it; but, after all, it is God that directs his steps, Prov. 16. 9. Man proposes, but God disposes; and in his disposal we must acquiesce, and set ourselves to follow Providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way which God chose to lead his people Israel in, v. 18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea, the Israelites were to be humbled and proved in the wilderness, Deut. 8. 2. God had given it to Moses for a sign, (ch. 3. 12,) Ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they had justly been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, the original contract ratified, and, for the doing of this, it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said, (Deut. 32. 10, He led them about, some hundreds of miles about, and 18 But God led the people about, through the way of the wilderness of the Red Sea. And the children of Israel went up harnessed out of the land of Egypt. 19 And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, "God will surely visit you; and ye shall carry up my bones away hence with you. 20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. 21 And the LORD went before them by day in a Num. 33. 6. Num. 9. 15-23. 10. 34. 14. 14. Deut. 1. 33. Neh. 9. 12, 19. Ps. 78. 14. 99. 7. 105. 39. Is. 4. 5. 1 Cor. 10. 2. Rev. 10. 1. yet, (Ps. 107. 7,) He led them forth by the right way; God's way is the right way, though it seems about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines; (for it was that part of Canaan that lay next to Egypt; that reason was, Because they were not as yet fit for war, much less fit for war with the Philistines, v. 17. Their spirits were broken with slavery, it was not easy for them to turn their hands of a sudden from the trowel to the sword; the Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, 1 Cor. 10. 13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faint-heartedness, and by lesser trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones, (Deut. 32. 11,) teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file, they went up harnessed, v. 18. They went up by five in a rank, so some; in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them, (v. 19,) and probably, the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan, (Acts 7. 16,) severally as they died. Joseph had particularly appointed that his bones should be carried up, when God should visit them, (Gen. 50. 25, 26,) so that their carrying up of his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledg ment of the performance of God's promise to them by Joseph, that he would visit them, and bring them out of the land of Egypt; and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was, to bring them to Canaan, in expectation of which, they carried these bones with them while they wandered in the desert; they might think "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him; Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; that was all that remained of him in this world, which might serve for a monitor to Moses, to remember his mortality. I have said, ye are gods; it was said to Moses expressly, (ch. 7. 1,) but ye shall die like men. II. Here is the guidance they were blessed with in the way; (v. 21, 22,) The Lord went before them in a pillar. In the two first stages, it was enough that God directed Moses whither to march, he knew the country and the road well enough; but now that they were come to the edge of the wilderness, (v. 20,) they would have occasion for a guide; and a good guide they had, one that was infinitely wise, kind, and faithful; The Lord went before them, the Shechinah, or appearance of the divine Majesty, which was typical of Christ, or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, I Cor. 10.9. Now their king passed before them, even the Lord on the head of them, Mic. 2. 13. Note, Those whom God brings into a wilderness, he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites, to be sure that they were under divine guidance. They needed not to fear missing their way, who were thus led, or being lost, who were thus directed; they needed not to fear being benighted, who were thus illuminated, nor being robbed, who were thus protected. They who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night from before the people. CHAPTER XIV. The departure of the children of Israel out of Egypt (which was indeed the birth of 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 peo vants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? The Jewish church) is made yet more memorable by further works of wonder, ple fled: and the heart of Pharaoh and of his serwhich 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, v. 1-4. 2. The cause of it was Pharaoh's violent pursuit of them, v. 5-9. 3. Israel was in a great cousternation upon it, v. 10-12. 4. Moses endeavours to encourage them, v. 13, 14. II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it, v. 15-18. 2. Lines that could not be forced are set between the camp of Israel and Pha raoh's camp, v. 19, 20. 3. By the divine power the Red Sea is divided, (v. 21,) and is made, (1.) A lane to the Israelites, who marched safely through it, v. 22, 29. But, (2.) To the Egyptians it was inade, [1] An ambush into which they were drawn, v. 23-25. And, [2.] A grave in which they were all buried, v. 26 -28. III. The impressions this made upon the Israelites, v. 30, 31. A ND 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. a Num. 33. 7. b Jer. 44. 1. c Ps. 3. 2. 71. 11, Jer. 20. 10, 11. d c. 4. 21, &c. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which, in the bright day, appeared cloudy, and, in the dark night, appeared fiery; we commonly see that that which is a flame in the night, is a smoke in the day, so was this. God gave them this ocular demonstration ofhis presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are they that have not seen, and yet have believed God's gracious presence with them, according to his promise. 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. e Ps. 105. 25. fc. 15. 4. g Num. 33. 3. Deut. 26. 8. serving God; but, instead of going forward, they are ordered to turn short off, on the right hand from Canaan, and to march toward 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 he had given him no reason; but shall he hide from Moses the thing that he does? No, Moses shall know, (1.) That Pharach 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. Phawilderness, 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 ho noured 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. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led them the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encamp-raoh's sagacity would conclude that Israel was entangled in the ment, as Infinite Wisdom saw fit; which both eased them from care and secured them from danger, both in moving and resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and, at all times, made their camp pleasant, and the wilderness they were in less frightful. III. These were constant standing miracles; (v. 22,) He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long after, Neh. 9. 19. Ps. 78. 14. 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 justified, is easily condemned, by putting false colours upon it. Now, hereupon, There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, 1 Cor. 10.2. By coming under his cloud, they signified their putting of themselves under the divine guidance and command by the ministry of Moses, Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their alle-be giance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type of Christ. The cloud of his human nature was a vail to the light and fire of his divine nature; we find him, (Rev. 10. 1,) clothed with a cloud, and his feet as pillars of fire. Christ is our Way, the Light of our way, and the Guide of it. 3. It signifies the special conduct and protection which the church of Christ is under in this world. God himself is the Keeper of Israel, and he neither slumbers nor sleeps, Ps. 121. 4. Is. 27. 3. There is a defence created, not only on Zion's assemblies, but on every dwelling-place in Zion. See Is. 4. 5, 6. Nay, every Israelite indeed is hidden under the shadow of God's wings, (Ps. 17. 8;) angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel; who is like unto thee, O people? NOTES TO CHAPTER XIV. V. 1-9. We have here, I. Instructions given to Moses concerning Israel's motions and encampments, which were so very surprising, that if Moses had not had 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 or dissatisfaction about it, Moses is told before, 1. Whither they must go, v. 1, 2. They were got to the edge of the wilderness, (ch. 13. 20,) and a stage or two more would have brought them to Horeb, the place appointed for their 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 this? (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. 5. 12, 13. Acts 5, 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, Ps. 112. 10. 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, in 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, Jer. 34. 10, 11. 2. He resolves, if possible, either to reduce them, or to be avenged on them; in order to that, he levies an army, musters all his force of chariots and horsemen, v. 17, 18, (for, it should 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. A Josh. 21. 7. Neh. 9. 9. Pa. 34. 17. 106. 44. 107. 6. i c. 5. 21. 6, 9. k Num. 14. seem, he took no foot with him, because the king's business re- V. 10-14. We have here, I. The fright that the children of Israel were in, when they perceived that Pharaoh pursued them, v. 10. They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all 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 one hand was Pi-hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, 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 upward, and thence their deliverance came. Note, We may be in the way of our duty, following God, and hastening toward heaven, and yet may be in great straits, troubled on every side, 2 Cor. 4. 8. In this distress, no marvel that they were sore afraid, their father Jacob was so in a like case, (Gen. 32. 7;) 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, v. 11, 12. 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 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 shali hold your peace. 15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children f 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. Deut. 1. 30. 3. 22. 20. 4. • or, for whereas ye have seen the Egyptians to-day. II. The seasonable encouragement that Moses gave them in this distress, v. 13, 14. 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) choose 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 ye 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; (The Lord shall fight for you;) and that he would effect it in the utter ruin of their pursuers. 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 Josh. 6. 16. 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, (Is. 30. 7,) for the Egyptians shall help in vain, and threaten to hurt in vain. V. 15-20. 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 criest 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, v. 10. 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.) There may be true crying to God by prayer, where the voice is not heard, as Hannah's, 1 Sam. 1. 13. But is God displeased with Moses for praying? No, he asks this question, Wherefore criest thou unto me? [1] To satisfy his faith. "Wherefore shouldest thou press thy petition any further, when it is already granted; enough is said, speak no more of this matter; I have accepted thy prayer:" so the Chaldee explains it. [2] To quicken his diligence. Moses had something else to do beside 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 their murmurings; and that God's ordering them to go forward was an intimation of the pardon. There is no going 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 Egyp‐ tians 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, 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 Num. 20. 16. Is. 63. 9. n Josh. 3. 16. 4. 23. Ps. 66. 6. 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 seaside;" 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 meet with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work, and then leave the event 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, v. 16, 18. 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, v. 16. 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, (Is. 63. 13, 14,) 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, (v. 17,) I, behold I, will harden Pharaoh's heart. 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 toward the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will he hardeneth. I, that can do it; so it is the language of his power; none but the Almighty can make the heart soft, (Job 23. 16,) 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, (1s. 1. 24,) Ah, I will ease me of mine adversaries. II. A guard set upon Israel's camp there 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 or 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 the sight of their prey just then 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 toward 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. 1. 4,) and still forms both, (Is. 45. 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. V. 21-31. We have here the history of that work of wonder, | 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. o 1 Cor. 10. 1. Heb. 11. 29. or, and made them to go heavily, shook of. 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, (Josh. 2. 9, 10,) the praise and triumph of the Israelites, Ps. 114. 3.-106. 9.-136. 13, 14. It was a type of baptism, 1 Cor. 10. 1,2. Israel's passage through it was typical of the conversion of souls, (Is. 11. 15,) and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev. 20. 14. Here is, 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, v. 21. 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 which he lcd. 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, (Job 26. 12,) He divideth the sea with his power, and by his understanding he smiteth 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,) v. 22, 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 rere-ward, Is. 58. 8, (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 afterward, through the wilderness, less formidable. They 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 moonshiny 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 that fear and love him, who did this for these murmuring unbelieving Israelites, who yet were beloved for their father's sake, and for the sake of a remnant among them? We find the saints, long afterward, making themselves sharers in the triumph of this march; (Ps. 66, 6,) They went through the flood on foot, there did we rejoice in him: and see how this work of wonder is improved, Ps. 77. 11, 16, 19. 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 in 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 that, 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 |