Exegetical and Hermeneutical Commentary of Exodus 14:15
And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
15. Wherefore criest thou unto me?] This has not been mentioned before in the existing narrative. Moses, after what he had said in v. 13 f., would hardly have occasion to appeal to Jehovah: so the words will not be from J: probably (Di.) they are a notice from E (cf. Exo 15:25, Exo 17:4, both E).
Fuente: The Cambridge Bible for Schools and Colleges
15 18. (in the main P). The Israelites are commanded to advance through the sea, by a path to be opened for them through it: the Egyptians will enter in after them, to their destruction.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore criest thou unto me? – Moses does not speak of his intercession, and we only know of it from this answer to his prayer.
Fuente: Albert Barnes’ Notes on the Bible
Exo 14:15
Wherefore criest thou unto Me?
. . . Go forward.
Go forward
Men are more ready to cry out for help than to help themselves. They are more ready to call for more light, means, privileges, than to use faithfully what they possess. They are more ready to complain than to exert themselves; to wonder at what the Divine Providence has done, or to speculate on what it intends to do, than to observe its will, and stand in the line of their duty, and go forward.
1. And first, when we are confused with uncertain speculations as to points of religious doctrine and the designs of Providence, let us rest from the questions that are beyond mortal solving, from the debate and from those who would pretend to settle it for us, and obey the practical exhortation of the text. What we can discover and know may not be much; but what we have to do is plain enough, and deserves the chief place in our attention. Theories are many, and the counsel of the Lord is hid; but what He requires of us there needs but singleness of heart to discern and follow. The absolute truth may often be beyond us; but the right, as distinct from the wrong, is in the sentiment of every ones conscience and in the power of his hand. The present age is remarkably bent upon a prying kind of research into the deep things of religious faith. Let me not find fault with this tendency, so long as it is reverent, and not presumptuous; so long as it is humble, and not disputatious; so long as it is neither carping, nor over-anxious, nor neglectful of nearer claims. But it has its dangers. Sometimes it distracts the thoughts with fears and unprofitable conjectures; and sometimes it absorbs them in cares that are intense, but stationary, holding back the mind from a manly progress and impeding the cheerful diligence of life. Do not gaze backward, nor pause to contemplate anxiously what is in front, but move. If you are faithful, God will carry you through. Work and you shall believe. Do and you shall know. You shall learn more that is worth the learning through your conscience than through your researches. You will be guided to the best convictions, by being heartily engaged in an obedient service.
2. Thus, duty is better than speculation; and this is the first lesson that our subject teaches. But the mind is troubled with other things than the doubtful aspects of truth. There are afflicted and dejected hours, when we hardly care to inquire about anything. A feeling of discouragement hangs about the heart. Now, sorrow is naturally sluggish, selfish–as indisposed to strive for anything as to be thankful for anything. It chooses to sit. It looks upon the ground. It nurses its gloomy meditations. When it is caused by losses and disappointments, it is apt to make men think that there is nothing that deserves their winning, or at least that it is not worth while for them any longer to try. No doubt it makes many a man better. It brings the thoughtless to reflection. Sorrow is a holy thing when it is rightly accepted. It gives a consecrated turn to the experiences and affections of our humanity. And yet it has a power of an opposite kind; and they who come under that power are rendered worse instead of better by it. They lose their usefulness, as well as give up their own good. Others add the sin of murmuring to that of supineness. Why have they been thus distressed? What have they done to be so hemmed in? They complain of the very prophets and guiding messengers of God, because they show them no more mercy, and will encourage them in no other way than one that they refuse to follow. They want to be relieved just where they stand. They want to be delivered without any thought or effort of their own. But it is not so that God will have it. Speak unto them, is His word still, that they go forward. The best consolation is in your tasks, with their straining toil or their steady and quiet occupation.
3. But it is perhaps the labour imposed upon your unwilling strength that most disconcerts you. The apprehension of coming calamities has fastened its terrors upon you. The fears of a faint heart form the chief trial of your lot. Not an arrow has reached you yet from the pursuing host of your enemies, but you hear their trumpets, and you are dismayed at the trampling of their approach. You have not yet wet your shoes in the waves of the intercepting sea; but you look at its broad flow, and are dismayed at what seems to you its unfathomable and impassable depth. You are afraid of what you may be compelled to do; or you are afraid of what you may be appointed to suffer. What is so depressing as this dread, when once it settles down upon a man? How it paralyzes his resolution 1 But no power can assist him, at least not in the manner he would choose–by interfering to change his whole situation, and that without any step of his own taking. He must stand in his lot. He must march at command. There will be always something like a chase in the rear. There will be some gulf crossing his advanced post. He will not be listened to, if he sits and prays that all this may be otherwise. At the same time the help that was refused to his complaint and his supplication awaits his diligence. Let him go forward. The cowardice that was his worst enemy shall then be vanquished. Beware how you waste in sighs the time that should be spent in exertion. Beware how you look abroad for the succour that you will contribute nothing to bring. Beware how you abandon your own cause. Bear your part, according to the imperfect ability that you have received, in the work of your deliverance. Commit the issues of events to the Sovereign Disposer. They may venture, as long as their trust is in Him. Speak unto all My people, saith God, that they go forward. Their prayer is good; but their obedience is better. His grace shall be sufficient for them while they move towards it. (N. L. Frothingham.)
The journey through life
It points out, with sufficient clearness, the best mode of journeying through life. Go forward–
(1) from that point to which God has conducted us;
(2) along the path God bids us take;
(3) by the light which God affords;
(4) with the staff which God provides; and
(5) to the land which God prepares.
I. You are, then, willing to go forward? But whether you will or not, you must. What better starting-point can you discover than that from which Israel began–the point to which God has brought you now? Stop for a moment, my impatient fellow-traveller; we are not speaking of the point to which you have now brought yourself, but of that to which God has conducted you; and you must very soon, I think, feel that there may be an important difference between these two. God may, indeed, command us to go forward from the point to which He has Himself conducted us, but not by any means to make advance on that wrong path which we have chosen through our own folly and our sin. In such a case, God must have rather asked, Why do you cry to Me? You are yourselves the cause of your distress and misery; there is no safety on this road, but only death and horror; speak unto the Israelites that they return immediately! But now, because the Lord Himself has pointed out the place where they were to encamp, between Pi-hahiroth and Baal-Zephon, they are in the position which He bade them occupy; they now are standing in the place where He would have them be: now we may speak of going on. Advance!–it is a glorious word; and that which it denotes deserves the application of our noblest powers. But, in advancing, the main question is–not whether we are rising rapidly enough, but simply whether we are really on the right track, and keeping the great end in view. Yes; Forward is still a glorious word, but not the first, scarcely the second that we should employ; and you will be in a position to apply it with advantage to yourselves only when, like these ransomed ones, you have an Egypt at your back, and a Canaan before. But what think you? O man of sin, the path you now pursue leads down to death; repentance is the only way to life–regeneration of the soul the first, although perhaps the least felt requisite for entering on the new period. Nay, no advance ere you have first stood still, made full confession of your guilt, sought for deliverance from worse than Egypts bondage, and cried for blood more precious than the blood of even the spotless Paschal Lamb, to hide your sins!
II. Advance! The order may be given easily, but is it quite as speedily performed? Then listen, in the second place, to what is further given in the summons–advance along the way which God commands. Which God commands. This, in a certain aspect, makes the thing much easier, but in another much more difficult. You will at once perceive this when you place yourself again in the position of the Israelites. Moses need not, in deep anxiety, inquire, Whither? for there is but one path, and not another given him to choose. There is the most peremptory command not to go back; nor would good come of turning to the right or left; moreover, there are mountains rising up to heaven, and rocks, which shut the people in, as if within a fortress. Forward, then! But well may we, also, in spite of not a little difference, find a resemblance to the path on which the Lord once more calls you and me to make advance. That way itself is, in its leading features, quite as plain, as difficult, and yet withal as safe, as that for which the Israelites now looked. If we are Christians, there is only one way possible for our understanding, our faith, our conscience; and that is the way God bids us go. See that the path before you is indeed the way appointed by the Lord; and do not venture on a single step before you bow the knee to Him in deep humility. But if it be quite evident that just this, and no other, is the road which God deems best for you, then act as if you heard His voice from heaven saying, Why do you cry to Me? Surely you know that I am not a God who says, Go forward, without giving strength wherewith to go. Nay, verily, God has not changed, so that He now should call His people to advance into the sea, and leave them there to perish in the flood. Suppose the Israelites, alarmed at the idea of advancing through the waves, had taken time to think, and then attempted to retreat; or sought, amidst the mountains on each side, an opening by which they might escape approaching death- according to the judgment of the natural man, they would have acted with the utmost prudence, yet they would have but been hastening into the yawning grave. The passage through the sea turns out to be much safer than the path along the quiet shore, as soon as it appears that God is with us. It is precisely when the prophet Jonah seeks to flee from Nineveh, and find a safe retreat in Tarshish, that such mortal danger comes so close on him; and, on the other hand, when Paul, led by the Lord to Rome, courageously defies Euroclydon and every storm, his life is saved, although the ship is lost. Our life is ever free from danger when we risk it in the service of the Lord; because, as has been truly said,we are immortal while God needs us here.
III. But what avails it me, even though I know the way, so long as, in short-sightedness, I still must grope about under dark clouds? You are quite right; but you too, just like Israel, are this day summoned to advance under the light that God affords you can imagine that you now behold the mysterious fiery pillar, scattering its golden rays upon the silvery waters in the darkness of the night, and straightway turning its fierce lightnings on the host of the Egyptians. But say, has not God, in His written word, sent light from heaven sufficient in amount and clear enough to brighten, with its friendly rays, many a gloomy night and many a cloudy day? And have you ever been kept waiting long without an answer, when, with the earnest question: What will the Lord have me to do? you took your precious Bible up, in silent solitude, not to consult it, like so many, just as if it were a kind of heathen oracle–examining the first page that might open up to you–but earnestly endeavouring to find out what the Lord desires? But is it not the case that we are just like that rebellious Israel–constantly inclined to cheese their own way rather than simply pursue the path to which the cloudy pillar guided them? And even after we have been already taught, on numberless occasions, through the shame and injury that have befallen us, we still direct our eyes continually to the ignis fatuus of human wisdom, when we rather should fear God, and give attention to His word. And what should hinder you from choosing that same word of God to be a lamp unto your feet, a light unto your path? Should the obscurities and enigmas that here present themselves to you prove such a barrier? Even the fiery pillar had for Israel its impenetrable and mysterious side; but this much they perceived quite well, that it afforded them more light than a thousand other lights. And there is something wondrous in the fact that this great light illumines everything, although you know not where it has its seat; nor can you find in anything besides a proper substitute when it has been removed. Or–just acknowledge it–are you offended at the vehemence with which the Word of God denounces sin? Yes, verily, the cloudy pillar sent forth dreadful thunderbolts, but they were only aimed at hardened ones like Pharaoh; and that same light of Gods unspotted holiness, which is so terrible to sinners, is the consolation of all those who make His mercy the foundation of their hopes. Or has that light no longer an attraction for you, inasmuch as it has lost the splendour of most novelties? Surely the fiery pillar was quite as invaluable in the fortieth year that followed Israels Exodus, as in the first night when they were redeemed? And should you not be rather cheered by the consideration that, when everything to-day announces instability and change, the word of God endures for aye?
IV. But do you make complaint–not against God, but rather against yourself? And do you fear your strength will fail? We could not urge you to advance, did we not also, in the fourth place, indicate the staff which God bestows on us. Let it suffice to state that, without living faith working within the heart, it is as hopeless to set out upon lifes journey as it would have been impossible to march through the Red Sea without the all-prevailing, wonder-working rod. Poor man, you rise up, but you know not whence; you wander here and there, hut do not know how long; you ask for strength, yet know not whence it may be gained! The Lords words are most true: Cursed is the man that maketh flesh his arm . . . Blessed is the man that trusteth in the Lord. But have you never found that all things are possible to him that believeth, and that even mountains of difficulties seemed to dwindle away into molehills when touched by this wonder-working staff? The time will often come when you shall stand before a task for which your own unaided wisdom will be quite unequal; but the prayer of faith works wonders, and strength comes down from above into the heart which owns, in deep humility, that it is naught hut weakness when apart from God.
V. The Lord arouses us to march on to the land which He prepares for us. You are aware that Israel was called not merely to forsake the land of Egypt, nor even to spend a desert life in peace and liberty, but to march on into a land which God, ages before, had promised to bestow on the posterity of those who were His friends. Not one of all those multitudes who passed through the Red Sea had ever seen that promised land. Upon the ground of credible authority, they were constrained to the belief that it was a reality awaiting them beyond the flood. Not even the wisest of them all was free to choose the mode of access to that land which flowed with milk and honey. But their great Leader ever held Himself responsible for the result, although the moment when the earthly paradise was to unfold its gates was still kept in deep secrecy. Nor are we called to wander aimlessly, and to march on without exactly knowing where we are to go. The Lord from heaven has appeared on this vile earth that we, exiles from Eden, might have an eternal dwelling-place; and though no messenger has come back from the habitations where He has prepared us room, we know, as surely as we live, that what no eye hath seen, what ear hath never heard, what hath not entered into any human heart, is hid with Christ in God for all who know and love Him. Whoever will draw back unto perdition may perceive, in Israels case, that while God presses upon sinful men His heavenly gift, He will by no means let Himself be mocked. The way that leads to it may not, perhaps, be quite the shortest (and those who, like Israel, are slow to learn require a longer training-time), still less is it the most agreeable, but most assuredly it is the best. And the inheritance itself will only seem more beautiful if we, like Moses, are obliged to wait a long time on God that we may get possession of the whole. Do you know any prospect more inspiriting than that of one day having done entirely with that daily dying which we now call life; of our at last, some time or other, breathing with a pleasure and a freedom we have never yet felt here, where every day brought us more than enough of its own ills; of once more hearing there, too, the command, Forward! and then advancing through the spacious fields of heaven, but finding nowhere near us any foe, nor seeing any wilderness before? Surely, even though it cost us other forty anxious years, as it cost Israel the Promised Land, what one of us would think the price of such a calling far too dear? (J. J. Van Oosterzee, D. D.)
Unseasonable prayer
I. Sometimes the answer will be very unsatisfactory.
1. Because I was brought up to do so.
2. It is a part of my religion. These pray as a Dervish dances or a Fakir holds his arm aloft; but they know nothing of the spiritual reality of prayer (Mat 6:7).
3. It is a right thing to do. So indeed it is if we pray aright, but the mere repetition of pious words is vanity (Isa 29:13).
4. I feel easier in my mind after it. Ought you to feel easier? May not your formal prayers be a mockery of God, and so an increase of sin (Isa 1:12-15; Eze 20:31)?
5. I think it meritorious and saving. This is sheer falsehood, and a high offence against the merit and sacrifice of the Lord Jesus.
II. Sometimes the answer will betray ignorance.
1. When it hinders immediate repentance. Instead of quitting sin and mourning over it, some men talk of praying. To obey is better than sacrifice, and better than supplication.
2. When it keeps from faith in Jesus. The gospel is not pray and be saved; but believe on the Lord Jesus Christ and thou shalt be saved (Mat 7:21; Joh 6:47).
3. When we suppose that it fits us for Jesus. We must come to Him as sinners, and not set up our prayers as a sort of righteousness (Luk 18:11-12).
4. When we think that prayer alone will bring a blessing.
III. Sometimes the answer will be quite correct.
1. Because I must. I am in trouble, and must pray or perish. Sighs and cries are not made to order, they are the irresistible outbursts of the heart (Psa 42:1; Rom 8:26).
2. Because I know I shall be heard, and therefore I feel a strong desire to deal with God in supplication. Because He hath inclined His ear unto me, therefore will I call upon Him (Psa 116:2).
3. Because I delight in it: it brings rest to my mind, and hope to my heart. It is a sweet means of communion with my God. It is good for me to draw near to God (Psa 73:28).
4. Because I feel that I can best express the little faith and repentance I have by crying to the Lord for more.
5. Because these grow as I pray. No doubt we may pray ourselves into a good frame if God the Holy Ghost blesses us.
6. Because I look for all from God, and therefore I cry to Him (Psa 72:5). (C. H. Spurgeon.)
Self-help
Self-help is one of the popular topics of the day, and seems to be commended in the passage which contains the text. Help thyself, and Heaven will help thee, is a proverb which, both in its French and its English form, is widely current; and wisely current, if we understand the Divine principle on which it rests. Read in the light of Scripture, it does not run, Venture, and the Almighty hand will meet thee, the help will come; but rather, Venture, for the Everlasting Arms are around thee, the help is here. Thus read, it is an all-mastering truth. But what is the principle here, the essential principle of the progress? Is it, March, and I will meet you; or March, for I have led you; I, not you, am responsible for these straits; you are here because through them lies the path to victory and glory. Therefore cry not unto Me; your being here is My answer to your cry. Speak unto the children of Israel that they go forward.
I. Their standing there at all was a miracle of Almighty power and love. By a series of the most tremendous miracles recorded in history, Gods hand had led them out to that mountain gorge, and shut them in between the moaning sea and their raging foes. Pharaoh drew near, but God was even visibly more near. A great army was gathering behind them; but the angel of Gods presence was visibly in the midst of them. They distrusted and despised Emmanuel–God with them, a visible glory over their host.
II. They ought to have accepted Gods guidance thither as the absolute assurance that their way on lay clear before his eyes, and that all the difficulties which beset it were under the firm control of His hand. (J. B. Brown, B. A.)
Effort needed as well as prayer
A scholar was remarkable for repeating her lessons well. Her schoolfellow, rather idly inclined, said to her one day, How is it that you always say your lessons so perfectly? She replied, I always pray that I may say my lessons well. Do you? said the other; well then, I will pray, too: but alas! the next morning she could not even repeat word of her usual task. Very much confounded, she ran to her friend, and reproached her as deceitful: I prayed, said she, but I could not say a single word of my lesson. Perhaps, rejoined the other, you took no pains to learn it. Learn it! Learn it! I did not learn it at all, answered the first, I thought I had no occasion to learn it, when I prayed that I might say it. The mistake is a very common one. (C. H. Spurgeon.)
The flight from Egypt
I. Their danger. Foe behind, sea in front, mountains on each side.
II. Their dilemma. Knew not which way to turn.
III. Their deliverer. Mans extremity Gods opportunity.
IV. Their duty. Go forward. This demanded faith.
V. Their determination. They obeyed.
VI. Their delight. Song of Moses. (G. Weller.)
Go forward
I. The story from which these words are taken is A story of national progress. It is also one of supernatural progress. For us the supernatural is, in the highest and truest sense of the word, natural, for it is the revelation of the nature of God. We accept the possibility of the supernatural and miraculous, but all the more for that do we hold that if God interferes in the affairs of men miraculously, He will not do it capriciously, unnecessarily, wantonly. Upon the whole story of these Jewish miracles there is stamped a character which marks distinctly the reason for which they were wrought; that reason was the religious education of the world. By these miracles the Jew was taught that for nations and men there is a God, an eternal and a personal will above us and around us, that works for righteousness. This great fact was taught him by illustrated lessons, by pictures illuminated with the Divine light and so filled with the Divine colour that they stand and last for all time.
II. The lesson that seems definitely stamped on the story of the miraculous passage of the Red Sea is the lesson of fearlessness in the discharge of duty, of resolute walking in the way that we know to be Gods way for us. We find this true–
1. In the case of individuals.
2. In the case of nations.
For individuals and for nations God has appointed a law of progress. All we have ever striven to raise the tone of a nations life, to bring the nation onward on the path that leads to peace and righteousness, have been preaching to mankind this great word of Gods, Go forward where God would have you go. (Bp. Magee.)
Christian progress
Progress is the great test of a Christian. It is not what we are absolutely, but what we are relatively, relatively to what we were. Religion mast always be a walk, and the child of God a traveller. Old things get further and further behind, and as they recede look smaller and smaller; new things constantly come into view, and there is no stagnation. The man, though slowly, and with much struggle, and with many humiliations, is stretching on to the ever-rising level of his own spiritual and heaven-drawn conscience.
I. We may be discouraged because of past failures. Still we have no choice but to go on. Life is made up of rash beginnings and premature endings. We have nothing for it but to begin again.
II. We may feel ourselves utterly graceless and godless. The remedy is, at once to determine to be a great Christian. We must aim at things far in advance. We must go forward.
III. Perhaps some great temptation or sin bars the way. Then we must not stand calculating. We must not look at consequences, but simply go forward to the new life of self-denial and holiness. (J. Vaughan, M. A.)
Going forward
Both the Israelites and Egyptians went forward; but how? and to what?–
I. The Israelites went forward in obedience to Divine commands; the Egyptians, in opposition to the Divine will.
1. As regards the Israelites–In this particular crisis He commanded them to proceed (verse 15). The means and mode of their advance were prescribed by Him (verse 16).
2. The Egyptians went forward in defiance of the will of God.
II. The Israelites went forward having the presence of God with them as a help; the Egyptians having that presence as a hindrance (verse 19, 20).
III. The Israelites went forward in wise reliance upon God; the Egyptians in infatuated daring of him.
IV. The Israelites went forward having the forces of nature controlled in their favour; the Egyptians with those forces used to their confusion and overthrow (verses 21-27). Nature renders loyal obedience to its Lord. The Most High employs natures elements and forces for the defence and deliverance of His people, and for the defeat and destruction of His foes.
V. The Israelites went forward to splendid victory and spiritual profit; the Egyptians to utter defeat and death.
1. As to the Israelites–
(1) Their triumph was complete and glorious (verses 29, 30).
(2) They also derived moral benefit from the event (verse 31). Reverential fear of God was inspired within them, and their faith in Him and in His servant Moses was quickened and confirmed.
2. But the Egyptians were utterly overthrown and slain (verse 28).
Lessons:
1. Going forward is not always making progress.
2. Going forward is true progress only when it accords with the will of God.
3. The path of duty is often beset with difficulties.
4. Difficulties in the path of duty disappear before believing obedience.
5. Rebellion against God leads to trouble and distress, and if persisted in must end in irretrievable ruin.
6. Faith in God and obedience to Him lead onward and upward to glorious triumph.
7. The deliverances wrought for us by the hand of God should encourage us to reverence and trust Him. (William Jones.)
Christian progress in the face of difficulties
I. In the Christian life advancement is demanded. Forward, upward, heavenward, Godward.
II. In the Christian life advancement is demanded, with a full recognition of the obstacles in the way of it. We pass from conquest to renew the conflict.
III. In the Christian life, obstacles to progress, manfully encountered, may be surmounted. Difficulties vanish, in the presence of believing obedience.
IV. In the Christian life, obstacles to progress, manfully encountered, contribute to our advancement.
V. In the Christian life we are incited to progress, notwithstanding obstacles, by a great host of encouragements.
1. Believing prayer is mighty with God.
2. Glorious examples encourage us onward.
3. The character of our Leader encourages us onward. (William Jones.)
Forward
Into whatever province of Divine government we look, we find that Forward is one of Gods great watchwords, onward to that state which is higher, more perfect. On Christian believers is ]aid the obligation to go on unto perfection, to press toward the mark, etc.
I. As the children of Israel, in obedience to the command of God, were on their way from a lower to a higher and more blessed life, so are Christians.
II. As the children of Israel were required to go forward for the discipline of their faith, so are Christian believers.
III. As the Israelites were required to go forward in the interests of the Kingdom of God in the world, so are Christian disciples. (R. Ann.)
The Christians watchword
I. In what the Christian is to go forward. Now this is evident; he must go forward in the path to eternal life. More particularly, he must go forward–
1. In the increase of Christian graces.
2. In the exhibition of Christian virtues. Such as justice, temperance, brotherly kindness, and charity.
3. In the performance of Christian duties. In reading the holy oracles, and in holy meditation, forward. In secret and public prayer, forward. In family worship and discipline, forward. In the services of the sanctuary, forward. In enterprises of usefulness and plans of benevolence, forward. In all the personal and relative obligations of life, forward.
4. In the attainment of Christian privileges and blessings. Peace flowing as a river, and righteousness abounding as the waves of the sea.
II. Why the Christian should go forward.
1. God commands it, and His authority is imperative.
2. Christ enforces it, and His claims are irresistible.
3. The Holy Spirit moves us to it, and His influences must not be quenched.
4. By the examples of saints with whom we are for ever to be associated.
5. By the sufficiency of the means provided for our progress and safety.
6. By the dreadful and calamitous effects produced by apostasy.
7. By the glorious rewards which God shall bestow upon His persevering people.
Application:
1. Let the subject be addressed to all classes and ages of Christian professors. To the young believer, and the aged disciple, the motto is the same–forward. To the illiterate, and the learned Christian. Forward, in prosperity and adversity; in sickness and health; in life and until death.
2. The subject must be reversed to the sinner. He is in the wrong path; far enough already from God and happiness and heaven. Turn from thy evil ways and live. (J. Burns, D. D.)
Progress
I. The necessity for progress as a condition for healthy life. The advancing tide has no sooner touched its highest point than it begins to recede. In the spiritual life, progress is needful to secure past attainments, as well as to gain fresh victories.
II. The directions in which progress should be sought.
1. Go forward to clearer and higher conceptions of spiritual truth.
2. Go forward in further development of the Churchs social life.
3. Go forward in all works of Christian beneficence.
4. Go forward individually in the cultivation of the spiritual life. (J. Legge, M. A.)
Go forward-a New Years sermon for the young
We have been spared to see the beginning of another year, we may therefore think of ourselves as having reached a certain halting-place in our journey.
I. We should believe in Christ, and also obey Him. Without believing in Christ, we have no true love to God in our hearts; and without love, we cannot give Him the obedience of children.
II. We are taught here also that we should both worship God and work for Him. I have heard of a heathen king who was wounded in battle, and who, in his dying hours, sending for his trusted servant, said to him, Go, tell the dead I am come. That soldier-servant, without hesitating for a moment, drew his sword and stabbed himself to the heart, that he might go to the dead before his master, and prepare them for his coming. Oh! that we had this spirit of service and of sacrifice for the King of kings! In His dying hour, He also said to us, Go, tell the dead, I come. He asks us to go to a world dead in trespasses and sins, to tell them of His coming, and to preach to them glad tidings of great joy. Alas! how many of us are content to worship Him, and say, O King, rule for ever! without spending and being spent, that His kingdom may come.
III. This passage further teaches us, that, while we enjoy religious privileges, we should seek to make yearly and daily progress by means of them. We should become liker to Christ, and seek to learn more perfectly the language of heaven. Christs work for us is complete. Christs work in us is only begun, and God loves to see His believing children growing in likeness to that Elder Brother who is the very image of Himself. If you ask me why you should thus go on towards perfection, I answer–
1. It is the will of God. We are to be perfect as our Father who is in heaven is perfect; and we see, from all that goes on around us and within us, that this perfection is not to be reached by a single effort, or in a single day.
2. But not only should we go forward in obedience to the will of God; we should also feel that it is needful for our own sakes to obey our heavenly Father. For–
(1) If we refuse to go forward, it is ruin to our highest interests. On the lake of Geneva, some years ago, I saw a gloomy castle where prisoners used to be confined; and in it there was a dark dungeon, with a dreadful staircase, called the oubliettes. I was told that sometimes the keeper went to a poor prisoner confined in that dungeon-castle, and told him that now he was to obtain his life and liberty, and requested him to follow him. The prisoner was delighted, and left his cell, and went along very thankful and very glad, with hopes and visions of home and happiness. He reached the staircase I have spoken of, and was told to go down, step by step, in the darkness, that he might reach the castle gate, and so be free. Alas! it was a broken stair! A few steps down into the darkness, and the next step he took he found no footing, but fell down fifty or sixty feet, to be dashed to pieces among rocks, and then to have his mangled body buried in the lake. So the sinner thinks that the way of self-indulgence and self-pleasing he takes will give him all he wishes, but it leads to death. And if we willingly and knowingly go back to our sins, as the Israelites might have gone back with Pharaohs hosts, our last condition will be worst than our first. But, as it is death to disobey, so–
(2) It is life to go forward in the way of obedience and persistent service. The pleasures of sin, indeed, we cannot have. But the Christians is, after all, the better part. Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. We have the light of Christian knowledge, the blessings of religious faith, the hope of a happy immortality, and the blessedness of holy love. Before I conclude, let me give you this one counsel: Do not, as pilgrims of immortality, think lightly of little steps. These Israelites had to go all their long journey to Canaan one step at a time, and so it is with you. And, alas! you may go a far way from the path of duty, and the path of safety, though you only take one step at a time. And, as bad persons become wicked step by step, so it needs many little steps to go forward to the love and likeness of Christ. It was told of a painter, that he had no day without its line. Every day he added some touches to his picture. So let it be with ours. Thus we shall make it liker and liker to Christ, the perfect image of the invisible God. (W. H. Grey, D. D.)
The memorial charge to the Israelites
I. Let us consider this command in reference to the journey of the Israelites. It became them, and it becomes us, to obey whenever God commands; and to do whatever He enjoins us, and that for four reasons.
1. Because He has a right to command. He is the Sovereign, we are the subjects. He is the Master, we are the servants.
2. Because none of His commands are arbitrary. We may not be able to perceive the reasons upon which they are founded; but there are reasons.
3. Because all His commands are beneficial. They all regard our welfare, as well as His own glory.
4. Because they are all practicable. They all imply a power to obey. If not possessed, yet attainable–if not in nature, yet in grace. Now, men may enjoin what is really impossible; but God never does.
II. The advancement of Christians in the Divine life. For Christians are now on their way from Egypt to Canaan. An old writer says, A Christian should never pitch his tent twice in the same place, but with every fresh rising sun there should be some fresh advancement.
1. In order to see the possibility, the propriety, the importance, of thus advancing in the Divine life, turn to the commands of the Scriptures, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Add to your faith virtue, etc.
2. Then turn to the advantages of progression in your Christian course; for, as you advance, you will improve, and will rise higher in Divine attainments. As you advance, you are changing from glory to glory. Every step you take adds to your dignity; every step adds to your usefulness, and enables you more to adorn the doctrine of God your Saviour in all things, and to recommend His service to those around you. Every step you take adds to your comfort; it adds to the evidences of your state, and to your character; and so far exemplifies the words of the Saviour, Herein is My Father glorified, that ye bear much fruit, so shall ye be My disciples; appear as such, and exemplify yourselves as such.
III. Let us consider this command in reference to the progress of time. Time is always advancing; the hour-glass, the day, the week, the year–all go forward. And do they leave you behind? No; you advance with as much speed as the vessel which bears you along. You are not, therefore, to consider us here as exhorting you to go forward with time, but how to go forward, and in what way you ought to advance.
1. Go forward with humbleness of mind, not strutting into the new year, as if you had been acting wisely, worthily and meritoriously, throughout the year that is past; but clothed with humility, and walking humbly with your God.
2. Go forward with gratitude in the remembrance of His mercies. Have they not been new every morning?
3. Go forward under a sense of present aid, in opposition to complainings and murmurings.
4. Go forward also with a firm confidence as to what may befall you in the future.
5. Go forward with earnest and constant prayer.
6. Go forward with frequent thoughts of your journeys end: for it will have an end, and you are brought one year nearer to it. (W. Jay.)
The pilgrimage of the saints
I. The character and course of the people of God.
I. These circumstances of Israel, illustrating the spiritual character and course of those who form the new-covenant Church, may apply to them as they are redeemed and called out of the world.
2. The circumstances of Israel apply to those who form the spiritual Church of God, as their redemption and calling out of the world are connected with a career of pilgrimage to a state of future happiness.
II. The impediments existing to the continuance of their progress.
1. An impediment is found, in the actual presence of adversaries, and the view of the danger which thence appears to exist.
2. An impediment is found also, in the fears excited by the prospect of future perils and opposition.
3. An impediment is found also, in the guilty remembrances of past ease and enjoyments.
III. The command under which they are placed, and which is connected with powerful excitements to obedience. Forward, is a word comprehending what must be the exclusive spirit of the Christian calling. Perils, foes, and fears, are not to be regarded; above them all, the mandate sounds its imperious note–Go forward.
1. Let us reflect on the danger of return.
2. Let us reflect on the sufficiency of the Divine protection.
3. Let us reflect on the value of the possessions, by the enjoyment of which our progress is to be closed. (J. Parsons.)
Encouragement in difficulties
I. The situation of the Israelites. It is no uncommon thing for many past mercies to be lost in one present perplexity.
II. The conduct of Moses. We see here–
1. Piety.
2. Meekness.
3. Faith.
III. The interposition of Jehovah. It was most seasonable and beneficial. Conclusion: It is plain that such an admonition as this in the text, must not be indiscriminately urged. It belongs to Christians. To as many as are of this character, we affectionately say, Go forward. More particularly.
1. You are engaged in a high spiritual pursuit. Your object now is, the acquisition of scriptural knowledge; not the knowledge of froth and folly; the cherishing and improving of religious impressions; not to stifle and strive against them. Your object is to vanquish sin in all its various forms, to make progress in the way of holiness; not to sit down at the entrance of the way. Your object is to increase in spiritual consolation. Much of this is yet to be enjoyed.
2. In this pursuit you must expect difficulties. And be not surprised if you meet with them at the very entrance of your religious course.
3. Notwithstanding difficulties, you must go forward. Backward you cannot go, but at the hazard of life, at the cost of utter destruction. If any man draw back, My soul, saith the Lord, shall have no pleasure in him; and to lie under the displeasure of the Almighty is to be wretched and undone for ever.
4. In your progress there is much to encourage you. What is there?
(1) The command of God is evident.
(2) The example of others is encouraging.
(3) The guidance which God gives is greatly encouraging.
(4) The refreshments of the way must encourage you.
The gospel is food, affording the best support; the promises are a cordial, administering the richest consolation. Divine ordinances are wisely adapted to the same end. The Lords Supper is a feast, a feast for refreshment. And what shall we say of heaven at the end of your course? The Israelites had the prospect of Canaan, and it encouraged them: the hope of the promised land helped them through many trials. But yours is a much better hope, a much more animating prospect! (T. Kidd.)
On going forward
The Hebrew life was a camp-life, and as such is the picture of ours. For a while we rest beneath the shadow of Elims palm-trees, or lie down beside the green pastures; but ere long the bugle-note of our great Leaders voice is heard, calling us to the onward march.
I. The call to go forward shows that there are seasons for swift obedience, as well as earnest prayer. Wherefore criest thou unto Me? says God. Strange language from the lips of Him who has taught us to be instant in prayer. Even prayer must not be a medium for distrust to unveil itself. Prayer must bespeak faith, not doubt. We want brave hearts, as well as suppliant knees. We must fight against distrust. Doubt is defeat.
II. The call to go forward was accompanied by example. Men crave leaders–in the State, in the senate, in the field, and in the Church. Fix your eye on the unfaltering Moses. Forward! says a voice from the better land.
III. The call to go forward teaches us that God hides difficulties till they come. They had no forewarning of this event. But God keeps the veil down before each lifes future hour. We never know what shall be on the morrow: save that grace will be there if we live, and glory if we die. To-morrow, the fairest lamb in the fold may wander, the most loved friend be gone; the thorn may spring from the pillow, and the garden contain a grave.
IV. The call to go forward tells us that we are not to live in the past. Neither in its successes nor in its sorrows. Let the dead past bury its dead. Piety should be no fossil relic of past experience. Yesterdays religion will not save us!
V. The call to go forward answers to the spiritual instincts of the soul. Forward! Not to the grave, but through the grave. The Christian revelation gives us the principles of progress, and opens up the sphere for their exercise, by its unveiling of the immortal state.
VI. The call to go forward tells us that we have supernatural assistance to go forward. When in our earthly life, God calls us to human progress, what aids He gives us in fellowship, friendship, and love! And when in a spiritual sense God says, Go forward, He does not leave us to ourselves. Go back to your first Communion–to brotherly sympathy and prayer–to tender help from hearts that now rest. What a way it has been! (W. M. Statham, M. A.)
Excelsior
1. Going forward supposes difficulty. You will find sometimes the path to be steep and uneven, rugged and rough. None but the brave go forward. The way, though right, is not always smooth and pleasant, charmed with music and song and perfumed with the fragrance of flowers, but much of a contrary kind. This is true of every enterprise in which men are engaged where either fame or opulence are sought. Thus, a man will be a successful painter, sculptor, mechanic, or merchant. Napoleon said of Massena that he was not himself till the battle began to go against him; then, when the dead began to fall in ranks around him, awoke his powers of combination, and he put on terrors and victory as a robe. So it is in rugged crises, in unweariable endurance, and in aims which put human sympathy out of question that the angel is shown. Nothing is gained that is worth the having without difficulty. Things easily got readily go.
2. To go forward implies decision and energy. Indecision is relaxing to the moral nature, it weakens, and has often proved fatal to the deepest interests in some of lifes most solemn crises. To swing this way and that, like the pendulum of the clock in the plane of its oscillation, without making any advance forward, is most pitiable in a man. A French orator says, Indecision of movement shows lack, both in mind and heart; to wish and not to wish, is most wretched; he who hesitates, totters, falls back, and is lost. Then, what is needed to secure true advancement is energy, decision of character, force, concentration, the power to will and to execute. And this implies having an aim, a definite object before us, and fixing the mind on that, moving steadily, unfalteringly towards its attainment; to know where we are going, looking to the grand final results, and measuring our steps accordingly.
3. To go forward implies patient endurance. The march sometimes will be slow and weary–you will not always be able to go with alacrity and delight, nor shall you find it all glory going to glory. Times will be when the apostles saying will have a deep significance–Ye have need of patience; and when obedience to the injunction–In patience possess your souls, will be the highest point of heroism. Times when the way is dark and slippery, and adverse forces combine to stop your progress, and when, if you can move at all, it will be but a step at a time.
4. This going forward implies an object. Something before and above us as yet, and that may be attained to and won by diligent toil, application, study, and earnest pressing after. This, then, is the grand end of all going forward–the attainment of glory. It is not now, nor here, but beyond and above. (J. Higgins.)
Forward
I. First, we will contemplate the children of Israel as a flock of fugitives; and in this light they give encouragement to trembling sinners, flying from the curse of the law and from the power of their sins. You are trying to escape from your sins; you are not, as you used to be, a contented bondsman. You have been flying as best you could from sin; but the whole of your sins are after you, and your conscience with its quick ear can hear the sound of threatening judgment. Alas! your heart is saying, unless God help me, I shall be in hell. Alas! says your judgment, unless God be merciful, I shall soon perish. Every power of your manhood is now upon the alarm. Now, what shall I do for you? Shall I pray for you? Ay, that I will. But, methinks, while I am praying for you, I hear my Master saying, Wherefore criest thou unto Me? Tell them to go forward; preach Christ to them, instead of praying any longer, or bidding them pray. Deliver to them the message of the gospel–Forward, sinner, forward to the Cross!
II. Secondly, we may view the great company who came out of Egypt as an army under command; therefore, they must obey. The command given to them is, Forward! Sir, I have begun to be a Christian, but, if I continue in it, I shall lose my business. My calling is such that I cannot be honest in it, and serve my God faithfully. What ought I to do? Ought I not to give up my religion? Forward I no matter what is before you. Forward! you are not fit to be a soldier of Christ unless you can count all costs, and still hold fast to the Cross of Christ. Ah! says one, but what is to become of my children, my household? Friend, I cannot tell thee, but God can. It is thine to trust them with Him, for the only command I have for you is, Forward! forward! But my husband says, I shall never come into the house again; my father tells me he will turn me out of doors. Be it so, no one pities you more than I do; but I dare not alter my message to your soul. Go forward! Well, says one, these are hard commands. Yes, but the martyrs had harder still.
III. Let us view these people as on the march towards Canaan. Many of you are on your way towards heaven, and the Lords command to you is Forward! forward! There are some persons who cannot be persuaded to make an advance in the Divine life. We ought to go forward in–
1. Knowledge;
2. Faith;
3. Fellowship with Christ;
4. Work for our Master.
IV. To Christians in trouble our text is applicable. The children of Israel were in a trial into which God had brought them; and it is an absolute certainty, that if God brings you in, He will bring you out. He never did take a saint where he must of necessity perish. What is to be done now? Gods word is–Forward! God shall fight for you, and you shall hold your peace.
V. The Israelites were upon a divine mission. They were going up to slay the Canaanites. Preaching is the great weapon of God for pulling down strongholds; it will pull down the hugest blocks of stone the enemy can pile together, I would I could make every member of this Church feel in earnest about doing good.
VI. Soon you and I will stand on the brink of Jordans river; the deep sea of death will roll before us; trusting in Jesus, we shall not fear the last solemn hour. We shall hear the angel say, Forward! we shall touch the chilly stream with our feet, the flood shall fly, and we shall go through the stream dry-shod. (C. H. Spurgeon.)
Dont halt; go forward
It is the first step that costs. When the Israelites came up to the Red Sea, the command of God was: Speak to the Children of Israel that they go forward, The command is peremptory. It admits of no delay. Go forward. Death is behind you. Hell followeth hard after you. There is no salvation in retreat, Heaven lies before you, not behind. No man ever saved his soul by relapsing into indifference.
1. Perhaps you say, I have prayed many a time already, and no blessing has yet come. Will you cease to pray then? Will that bring an answer? How many a soul has quit praying when the door of mercy was just about opening! Go forward.
2. Another one is kept back by fear of ridicule. He cannot stand a laugh. There is a sneer waiting for him at his fathers table, or a cutting sarcasm in his countingroom. He wavers before it. Go forward; the sea will open to you, and so will many a heart to cheer you on. You will inspire respect in the very quarters from which you now expect opposition.
3. A third person complains: I am in the dark; I cannot see my way. Then go forward, and get out of the dark. The determination to do your duty will be attended by a luminous discernment of the path of duty.
4. Unbelief draws back a fourth. There is only one way to conquer doubt. It is, to believe. End the torturing uncertainty by going forward, looking unto Jesus. The only way to do a thing is to do it. God gives strength to the obedient. He has no promises for cowards, or double-minded vacillating doubters. (T. L. Cuyler, D. D.)
Safety in progress
Flying birds are never taken in a fowlers snare. (Archbp. Seeker.)
Go forward
And why were they to go forward? Not because there was less danger in the one path than in the other; there was much in both, and apparently more in the advancing than in the retreating path; but because to go forward was the path of duty and the command of God. Certainly advance is the great law of the Christian life, as well as of the universe. All things in nature and history go forward. The stream moves forward, not a wave of it turns back; its every eddy, even, is, in reality, advancing. The winds move forward, pausing, indeed, often on their journey, lingering amidst the locks of the pine, or in the cleft of the rock, but speedily resuming their onward sweep again. The stars–the earth included–move forward, hasting not, resting not, seeking, it is said, some distant centre. Science, art, philosophy, literature, every species of knowledge, move forward; invention following invention, discovery, discovery; one man of genius eclipsing another, to be in his turn outshone. Time moves forward, oh, how rapidly! and how his vast wings seem to say, as they rush along, I have an engagement at the judgment seat; I have an appointment in eternity, and I must fulfil it. My Kings business requireth haste. Christ Himself never rested. He was never in a hurry, but He was always in haste. The difference between Him and many of His people is, His life was short, and He knew it, and did the most in it; theirs, too, is short, but they know it not, and do not with their might what their hand findeth to do. God Himself even, with all the leisure of eternity, is not losing an hour, but is carrying on His broad plans, with undeviating regularity and increasing swiftness, and surely men should aspire in this respect to be imitators of, and fellow-workers with, God. Christs religion, too, has been active and progressive; sometimes frozen up for a time like a river, but, like a river, working under the ice, and when spring arrived making up for the time lost by the increased rapidity of its course. And so with the path of the individual; like the river, the winds, the stars, the Eternal Himself, it must advance. Our motto should be Excelsior. The progress of the Christian, indeed, is often from one difficulty to another; and very idle for him, in this earth, to expect an unvaried course of even moderate peace and happiness. No, no! he only exchanges one difficulty for another. True, there is a difference between the character of the difficulties. In becoming a Christian, a man quits the path of destruction for the Hill Difficulty, midnight for morning twilight, the wrath of a judge for the discipline of a father, the brink of hell for the thorny road to heaven; Pharaoh, the devils agent, for the Red Sea, which is Gods ocean, and through which He cain provide a passage. We are urged forward alike by the command of God, the expectation of rest, and the hope of heaven, Ay! and even there the word of command is to be Forward! No more Red Seas, indeed, no wilderness, no battles to be fought, no enemies to be overcome; but still it is an onward course which shall be pursued for ever by the people of God. Heaven would cease to be heaven were this progress to stop. For what is heaven but the fire of the Infinite Mind for ever unfolding itself to the view and reception of Gods creatures? We hear of people on earth whose education is finished. Ah, Christian, thy education shall never be finished! There is only one Being whose education was ever finished, or, rather, whose education never began–God. All others, having entered on their future abode, are to go onwards, pressing toward the mark, punting, running, hoping, believing, loving more and more, throughout the ages of eternity. All difficulties, we should remember, will yield to faith, prayer, and perseverance. (G. Gilfillan.)
Forward, the true direction
Livingstone, having broken fresh ground among the Bakh-atlas, wrote to the Directors of the London Missionary Society, explaining what he had done, and expressing the hope that it would meet with their approval. At the same time he said he was at their disposal to go anywhere–provided it be forward. Pushing through obstacles:–What wont, must be made to. On these wintry days, when I cross the ferry to New York, I sometimes see large thick cakes of ice lying across the path of the boat. They will not take themselves out of the way; so the pilot drives the copper-cased bow of his boat squarely against the ice-floes, cleaving them asunder. If they will not get out of the way, they must be made to, and the propelling power within is more than a match for the obstacles without. That is a fine passage in the Pilgrims Progress where Christian approaches the Valley of the Shadow of Death, and hears the howlings of the dragons, and sees the discouraging clouds of confusion hanging heavy and black over the horrible place. He does not flinch an instant. Crying out I perceive not but that this is my way to the desired haven, he pushes his way through the frightful fiends and past the mouth of the burning pit. The road to heaven is full of obstacles. They lie right across every sinners path, and like the ice-floes around the boat, they will not remove themselves. An energetic young man who starts life with a pile of hindrances at his bow, understands that the battle of life is to smash through them. David Livingstone, when a factory boy, and fastening his school books on his loom to study Latin, was practising this process. You have to contend with a depraved heart. It is just in the condition of a clock whose inner works are a heap of disordered wheels and springs. They can be repaired, and the clock will go. Your soul is dislocated and disordered by sin. The Divine hand that made it can mend it. Sinful habits, long indulged, are obstacles in your way. They are tendencies of the mind strengthened by frequent repetition. If you have not any such horrible habits as swearing, or cheating, or hard drinking, you have formed the habit of refusing all Christs rich offers of salvation. This has been a hardening process–as the cart-wheels made a hard beaten road across certain fields of my grandfathers farm. Persistent push is indispensable to your salvation. To enter into the strait gate requires striving. To overcome obstacles requires might in the inner man, and that comes from the Holy Spirit. Dr. Spencer tells us of a man who once came bursting into his inquiry-meeting in almost breathless excitement. The poor man had been walking back and forth between his own door and the meeting, until at last he said, I am determined to go into that inquiry-room or die in the attempt. In that fierce fight with a wicked heart, he not only had to call on Gods help, but he said afterwards–If you expect God to help you, you must be perfectly decided. (T. L. Cuyler, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Wherefore criest thou unto me?] We hear not one word of Moses’ praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief,) then thou canst sigh; and God, whose Spirit has thus convinced thee of sin, righteousness, and judgment, knows thy unutterable groanings, and reads the inexpressible wish of thy burdened soul, a wish of which himself is the author, and which he has breathed into thy heart with the purpose to satisfy it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherefore criest thou unto me, by fervent, though secret prayer? for which he doth not reprove him, but only bids him turn his prayer into action. Compare Jos 7:10,13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15-18. the Lord said unto Moses,Wherefore criest thou unto me? &c.When in answer to hisprayers, he received the divine command to go forward, he no longerdoubted by what kind of miracle the salvation of his mighty chargewas to be effected.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto Moses, wherefore criest thou unto me?…. The Targum of Jonathan is,
“why standest thou and prayest before me?”
and no doubt this crying is to be understood of prayer, of mental prayer, of secret ejaculations put up by Moses to the Lord without a voice, for no mention is made of any: this shows, that though Moses most firmly believed that God would work salvation for them, yet he did not neglect the use of means, prayer to God for it; nor was the Lord displeased with him on that account, only he had other work for him to do, and he had no need to pray any longer, God had heard him, and would save him and his people:
speak unto the children of Israel, that they go forward; a little further, as Aben Ezra observes, until they were come to the sea shore, near to which they now were; and thither they were to move in an orderly composed manner, as unconcerned and fearless of their enemies.
Fuente: John Gill’s Exposition of the Entire Bible
The words of Jehovah to Moses, “ What criest thou to Me? ” imply that Moses had appealed to God for help, or laid the complaints of the people before Him, and do not convey any reproof, but merely an admonition to resolute action. The people were to move forward, and Moses was to stretch out his hand with his staff over the sea and divide it, so that the people might go through the midst on dry ground. Exo 14:17 and Exo 14:18 repeat the promise in Exo 14:3, Exo 14:4. The command and promise were followed by immediate help (Exo 14:19-29). Whilst Moses divided the water with his staff, and thus prepared the way, the angel of God removed from before the Israelites, and placed himself behind them as a defence against the Egyptians, who were following them. “ Upon his chariots, and upon his horsemen ” (Exo 14:17), is in apposition to “ all his host; ” as Pharaoh’s army consisted entirely of chariots and horsemen (cf. Exo 14:18).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Pillar of Cloud. | B. C. 1491. |
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, 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.) 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, 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 (Isa 63:13; Isa 63:14), 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: 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 (Job xxiii. 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 (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,Exo 14:19; Exo 14:20. 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. |
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-18:
There is a time for prayer; and there is a time for action. In this instance, Moses had come to the time of action. The way to “go forward” seemed closed. But Jehovah ordered that Israel take this direction. It was up to Jehovah to provide the way.
God promised safe passage through the sea, and complete deliverance from Pharaoh and his army. The final blow upon Egypt would be this act, in which the flower of Egypt’s army would perish. And by this act, all Egypt would acknowledge the power and glory of Jehovah.
Fuente: Garner-Howes Baptist Commentary
15. And the Lord (156) said I have used the praeter-pluperfect tense for the sake of avoiding ambiguity; for the reason is here given why Moses so confidently reproved the hesitation of the people, and promised that they should be safe under the present help of God; viz., because he had already been assured by divine revelation that God was willing to aid His people, and had in readiness a new means for their preservation. For he could not have been the proclaimer and witness of their safety if he had not received the promise. Therefore he relieves his confidence from the imputation of rashness, since he advanced nothing which he had not already heard from the mouth of God himself. These words, “Wherefore criest thou unto me?” some interpreters extend to the whole people, whose representative Moses was; but this sense is too far-fetched, and I have recently observed, that the prayers of the people were by no means directed to God. I doubt not., therefore, that the holy man had prayed apart in the insurrection of the people. Nor is this pious duty disapproved of in the passage; but rather shows that he had not spent his labor in vain, nor poured forth his words into the air. The sense, then, is, “Weary not yourself by crying any more; the event will prove that you are heard. Lift up your rod, then, whereby you may divide the sea, so that the children of Israel may go dry shod through the midst of it.” This passage shows that they are guilty of rashness who promise anything either to themselves or others, as to particular blessings, without the special testimony of God.
(156) Had said. — Lat.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 14:15-18
PROGRESS UNDER DIFFICULTY
The children of Israel are now commanded, in their perplexing circumstances, to move forward into the waters of the Red Sea. A soul anxious to go forward will find paths where least expected and in the most unlikely places.
I. That in the perplexing circumstances of life, progress is often the highest wisdom, and gives the best solution of difficulty. Speak unto the children of Israel, that they go forward. When men have learnt to stand still, then they are prepared to go forward. Men must be patient before they can be truly active and energetic. God expects men to co-operate with His plan and purpose in reference to their deliverance from enemies; He will open a path in the waters, but they must walk in it. To move forward under difficulty is generally to find it vanish at every step. To stand still looking at the mountains is not the way to get beyond them. But progress at such a time must be guided by the providence of God, and not by the reason or inclination. Men must stand still till God tells them to go forward, then they will be defended by His power and led by His wisdom. God always gives men clear indications when they are to go forward; the cloud moves and must be followed through the great waters.
II. That in progress under difficulty there are times when action is more needful than prayer. And the Lord said unto Moses, Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward. Thus it is evident that Moses had been praying unto the Lord, not in public but in the secret place of the heart. The good man can pray without removing; from the busy crowd. The prayer is not recordedhence was, no doubt, offered silently. Certainly, it seemed an appropriate time for prayer on the part of the great Leader, as his position in reference to Israel became more critical every moment. It is sometimes difficult to know when to pray and when to act; certain it is that there are times in life when the former must be merged in the latter. Men require to go forward at the right time as well as pray at the right time; and success in any enterprise will depend upon the right combination of the two duties. It is folly to stand praying when surrounded by mountains, armies, and seas, without seeking to overcome our difficulties. Prayer without action will not remove physical disease, will not improve social position, will not give mental culture, and will not strengthen moral character. Men must go forward as well as pray. The energetic character will be more likely to neglect the latter, the meditative character will be more likely to neglect the former;combine both. Progress under difficulty needs strenuous effort. At such times effort must be bravemust go into the waters; obedientaccording to the word of God; constantmust not halt in the midst of the sea.
III. That in progress under difficulty there are times when the most trivial instrumentalities are useful, and are apparently associated with great results. 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. Thus the rod of Moses was, in the providence of God, used as an instrument for the dividing of the Red Sea. We know right well that the rod did not in reality produce the result here recorded; that was done by the omnipotent arm of God, of which the lifting up of the little rod was but the symbol. It would be evident to all that a miracle was wrought. And so, in the progress of men, under difficult circumstances, God often makes use of little instrumentalities, to enhance their welfare, that the power of heaven may be visible in the events of earth,that there may be an appeal to sense, and that the result may appear more sublime in contrast with the petty means with which it has been associated. Thus providence links small agencies with important issues. God can employ our smallest possessions for our welfare. Thus He dignifies them.
IV. That in progress under difficulty there are times when the wicked are obliged to recognise the supremacy of God. 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. Thus the progress which the good make under difficult circumstances bears a relation to the wicked who are pursuing them. The progress of the good is the destruction of the wicked, the providence which secures the one also secures the other. In these issues men cannot but recognise the supremacy of God, they show that God can bring to naught the enmity of the wicked, that He can subdue the proud, and that He can make the weak to confound the mighty. God reveals Himself in the judgments as in the mercies of life. LESSONS:
1. That difficulties are not to prevent progress.
2. That Heaven can enable men to overcome the greatest hindrances to progress.
3. That the progress of some may be the destruction of others.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 14:15. Soul-Progress.
I. The soul should go forward because enemies are in pursuit. Pharaoh pursued the Israelites. The souls of the good are eagerly pursued by moral evil, and hence are under the necessity of ever keeping in advance of it. The good must never allow sin to overtake them in the journey of life. Progress is needful to moral safety.
II. The soul should go forward because glad experiences await it. The experiences of the soul increase in joy as progress is made in all that is good and pure. The good must go forward if they would sing the hymn of triumph on the other side of the river, when their enemies are destroyed. Onward there are grander visions of God to be obtained, there are richer fields of truth to be explored, and there are nobler things of character to be obtained. Then onward to Canaan.
III. The soul should go forward because God gives abundant grace to help it. God has made the soul capable of infinite moral progress; it cannot be satisfied with the present He gives grace to enable progress, food to sustain progress, hope to inspire progress, and Himself as the destiny of progress. Nothing in the universe stands still. Shall the soul of man be an exception?
Exo. 14:16-18. It is Gods pleasure sometimes that His ministers should use signals for working miracles.
The sea shall be dry ground to the Church when God doth promise it.
Promises to the Church become threatenings to the wicked.
God is glorified in the destruction of persecuting enemies after their heart-hardening
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Forward! Exo. 14:15. To stand still when the voice of Gods Providence cries: Go Forward, quenches the light of hope in the heart, and opens every avenue of the soul for the incoming of the powers of darkness. Sometimes it does a man good to be brought into such a strait that he must choose one of two courses immediately and for ever. In the days of persecution, the threat of instant martyrdom has induced some to stand up for Jesus, when they might have lived and died without making the choice, had they supposed they could have a long and peaceful lifetime to choose in. Viewed from the under and imperfect human side, Israels crisis was a pitiable position, but from its Godward side none could have been more profitable. It was the making of Israels after life for God. Even so with young Christians; a great crucial trial is often their lifelong salvation. Old Humphrey has a good paper against wandering from the path of duty, suggested by a notice at the entrance of a park: Take notice! In walking through these grounds, you are requested to keep the footpath. Bower says that Bunyan has supplied the same theme for solemn warning, in the pilgrims straying into Bypath-meadow.
Keep your right-hand path with care,
Though crags obstruct, and brambles tear;
You just discern a narrow track
Enter there, and turn not back.
Barbauld.
Red Sea Obedience! Exo. 14:15. Quaint but truthful was the sentiment of a negro preacher, whilst discoursing on the duty of implicit obedience: If the Lord tells me in His Book that I am to jump through a stone wall, I will do it; for jumping at it belongs to megoing through it belongs to God. Moses receives a command to cross the Rea Sea: his duty was obedienceGods promise was deliverance. So felt the noble Swiss champion Zwingle. To go forward appeared terrible, but God required obedience. He stood on the edge of the Red Seathe very point to which the guiding-pillar of Providence brought him; and, like the pursuing Egyptians, the Romish myrmidons closed upon him, ramping and ravening for his death. But just as they were about to clutch their prey the sea sundered, the host was troubled, and as the waters stood up on either side, the fervent, high-souled Switzer passed through into Gospel Freedom.
Let not my peace be broken when the wrong
Conquers the right; but let me still wait on;
The day of right is coming, late, but long.
Confidence! Exo. 14:15. Mariners speak of a frigate birdto be seen in all climes, yet never to be observed near the earth. This bird of heaven floats grandly on; so that while men in the far north see him at midnight floating amid the northern coruscations, men in the tropics observe him at hottest noon, sheening his plumage all a glow, with the out-flashing sunbeams, while they shelter from the burning heat beneath the cool verandah-shade. Such should be the Christians hopeno diversity of atmosphere should affect its life and vigour. Far above storms and tempests, whether ice or heat prevail, it should soar serenely on, until God swallows it up in Love. As Samuel Rutherfurd puts it: Faint not, for the miles to heaven are but few and short.
Thou must not stopthou must not stay
God speed thee, pilgrim, on thy way.
Go Forward! Exo. 14:15. This is the watchword of progress for the world. Obedience to it is the salvation of the soul. It makes all the difference between success and failurelife and deathredemption and perdition. It is the vigorous pilgrim that climbs the dangerous steepthat bridges the mighty streamthat opens fountains in the desertthat makes the wilderness blossom as the rose. Obedience discovers and tames the most terrible forces in nature; and puts them into iron-harness to work for man. Obedience is the might hand that lifts the cloud of ignorance from the human mindthe majestic presence that scares away the horrid spectres of fear and superstitionthe mysterious power that stretches the iron nerve for the electric thrill of thought to pass with lightning speed over the mountains and seas. Go Forward
To see avenging wrath in heaven above
A gathering tempestclouds of blighting woe
Teeming destruction on the vanquishd foe.
Mark.
Rescue! Exo. 14:16-18. A boy found himself in a field, pursued by an infuriate bull. Conscious that his only chance of escape was to hasten to the gate, he turned and fled. Nearer the animal came, until he fancied that he could feel its hot breath. In a moment he realised that there would be no chance to open the gate in time to escape the angry animals rage. On the point of yielding himself up as lost, he was surprised to see the gate suddenly open. Gathering fresh energy, he sprang forward, and sped through the open way. Quickly the gate closed, and just as the strong bar fell in its place, the mad beasts head crashed against the wood-work. What an escape! A friend had seen his dangerhad hurried along the roadand had reached the gate just in time to open it, and save the youth. Gods Great Hand (see Exo. 14:31) divided the mighty watersopened the gateway for Israels fugitive legions, who passed along as through towering walls of crystal. The waters saw Thee, O God, the waters saw Thee; they were afraid; the depths also were troubled. They moved aside to Israels host, who trusted in God to deliver them.
And such the trust that still were mine,
Though stormy winds swept oer the brine,
And though the tempests fiery breath
Roused me from sleep to wreck and death.
Willard.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(15-18) Wherefore criest thou unto me?Like the people (Exo. 14:10), Moses had cried to Jehovah, though he tells us of his cry only thus indirectly. God made answer that it was not a time to cry, but to act: Speak unto the children of Israel, that they go forward, &c. The Israelites were to strike their tents at once, and prepare for a forward movement. Moses was to descend to the edge of the sea, with his rod in his hand, and to stretch it out over the sea, and then await the consequences, which would be a division of the watersthe sea-bed would for a certain space become dry, and Israel would be able to cross to the other side (Exo. 14:16); the Egyptians would follow, and then destruction would come upon them, and God would get himself honour upon Pharaoh, and upon all his host (Exo. 14:17-18). The exact mode of the destruction was not announced.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Wherefore (or what) criest thou unto me No prayer is recorded, but this is the reply to the inward struggle to the “groanings that cannot be uttered” in which the soul of Moses then travailed with Israel’s birth . He is told that the answer to his prayer is ready, and that he has but to prepare to receive: “Advance and accept deliverance!”
Go forward Decamp, break up and march . This seemed like madness, but it was God’s command .
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh Reveals His Power By Destroying the Egyptian Forces ( Exo 14:15-31 ).
a
b The children of Israel will go into the sea on dry ground (Exo 14:16 b).
c Yahweh will get Himself honour against Pharaoh and all his host (Exo 14:17-18).
d Israel are protected and the Egyptians hindered by the pillar of cloud and fire (Exo 14:19-20).
e Moses stretches out his hand over the sea and Yahweh makes the sea dry land (Exo 14:21).
e The children of Israel go into the midst of the on dry land (Exo 14:22).
d The pursuing Egyptians are discomfited by the pillar of fire and of cloud (Exo 14:23-24).
c Yahweh does get Himself honour against Pharaoh and all his host (Exo 14:25-28).
b The children of Israel walk on dry land in the midst of the sea (Exo 14:29).
a Israel see what Yahweh has done and believe (Exo 14:30-31).
Note how in ‘a’ Israel is to go forward and Moses must lift up his staff over the sea and divide it, while in the parallel Israel will see what Yahweh has done and believe. In ‘b’ the children of Israel will go into the sea on dry ground, while in the parallel the children of Israel walk on dry land in the midst of the sea. In ‘c’ Yahweh will get Himself honour against Pharaoh and all his host, and in the parallel we have the description of how He did so. In ‘d’ Israel are protected and the Egyptians hindered by the pillar of cloud and fire, while in the parallel the pursuing Egyptians are discomfited by the pillar of fire and of cloud. In ‘e’ Moses stretches out his hand over the sea and Yahweh makes the sea dry land while in the parallel the children of Israel go into the midst of the on dry land.
Exo 14:15-18
‘And Yahweh said to Moses, “Why do you cry to me? Tell the children of Israel that they must go forward. And as for you, you lift up your staff and stretch out your hand over the sea and divide it, and the children of Israel will go into the middle of the sea on dry ground. And as for me, behold I will make the hearts of the Egyptians strong and they will go in after them. And I will get honour for myself on Pharaoh and on all his hosts, and the Egyptians will know that I am Yahweh when I have achieved honour on Pharaoh, and on his chariots and on his horsemen.” ’
At Moses cry God made an enigmatic reply. It was not a rebuke but an assertion to increase his confidence. Why had Moses cried to Him? The time for calling on Him was past. His purpose was already guaranteed. What he should rather do is tell the people to go forward. Then He explains what He will do. Moses is to lift his staff over the sea and the sea will divide and let them through on ‘dry land’, that is, land from which the water has withdrawn, muddy but not waterlogged.
Furthermore He promises that the Egyptians will be made foolhardy enough to follow them. Then He, Yahweh, will gain honour for Himself by defeating them along with all Pharaoh’s mighty weapons of war, his army, his chariots and his horsemen.
“And the Egyptians will know that I am Yahweh.” Again we have one of the themes of the narrative. That Yahweh may be known as what He is. See Exo 6:3.
Exo 14:19-20
‘And the angel of God who went before the camp of Israel, altered his position and went behind them, and the pillar of cloud changed its position from before them and stood behind them. And it came between the camp of Egypt and the camp of Israel, and there was the cloud and the darkness, yet it gave light by night, and the one came not near the other all night.’
The writer brings home the nearness of God to them, and His personal presence with them. He comes as ‘the angel of God’, often called ‘the angel of Yahweh’, that unique and mysterious figure who is God and yet sometimes seems to stand over against God, whose presence means the special and intimate care of God (see Gen 16:9-13; Gen 21:17-21; Gen 22:15-18; Gen 31:11; Exo 3:2; Num 22:22-35; Jdg 2:4; Jdg 5:23; Jdg 6:12-21; Jdg 13:3-21). Thus is brought home that in the pillar of cloud and fire is the personal presence of an active and powerful God. He is the ‘angel of God (and not Yahweh)’ here because He confronts Pharaoh as a superior to an inferior, the intrinsically divine against the unquestionably human.
God had been ahead of them, leading them on in the way that was best for them, and because of that they should have had more confidence in Him. But now, knowing their terror, He visibly went behind them to stand between them and the Egyptians, seeking to reassure them.
“And there was cloud and darkness, and it gave light by night.” To the Egyptians the cloud brought even more intense darkness (compare Jos 24:7), but to the children of Israel it gave light (13:21). This hindered the Egyptians and helped the children of Israel.
“And it came between the camp of Egypt and the camp of Israel.” God’s protection was visible and effective. For this use of ‘Israel’ in contrast with Egypt compare Exo 9:4.
“And the one came not near the other all night.” The suggestion appears to be that the cloud somehow hindered the Egyptian advance, although it may be just a statement of fact. It would certainly not be easy, indeed would be unwise, especially in thick fog, for chariots to advance in the darkness, and as the children of Israel were trapped it would not have been seen as necessary. Why take the risk?
Exo 14:21
‘And Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by means of a strong east wind all the night, and he made the sea dry land and the waters were divided.’
But while the confident Egyptians waited God was at work. Moses stretched out his hand over the sea, seemingly during the night, and a strong east wind arose and caused the waters to recede. It is stressed that this was the work of Yahweh. This phenomenon has to a lesser extent been witnessed in this area even in modern times. The major miracle was the timing of the event and its magnitude.
“Made the sea dry land.” That is, land from which the water had gone. It would still be muddy which would work to their advantage.
Exo 14:22
‘And the children of Israel went into the middle of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.’
Overemphasis on this statement has caused all kinds of vivid but irrelevant pictures. The words are metaphorical not literal. We are not to see the sea as rising in two walls, but simply as acting as protecting barriers on both sides (compare 1Sa 25:16; Jer 1:18), so that they knew that they could only be attacked from the rear. Furthermore there is a deliberate contrast between what the sea meant to them and what it meant to the Egyptians, for one side it was a protecting wall, for the other a means of destruction (Exo 14:28-29).
As the children of Israel with their herds and flocks trudged during the night through the passageway made in the waters we can imagine the effect on the ground newly bereft of water. And there would undoubtedly be many grumbles. If only they had been led another way, and could have avoided all this mud. By the time they had passed through it would have been a sea of mud. How they hated that mud.
Exo 14:23
‘And the Egyptians pursued and went in after them into the middle of the sea, all Pharaoh’s horses, his chariots and his horsemen.’
At first light the Egyptian troops were commanded to go forward. The sight of the disappearing children of Israel across where the sea had been must have infuriated and astonished them. But it is noteworthy that it does not say that Pharaoh went in with them. Had he done so it would surely have been pointed out. Indeed he may not himself have even taken part in the charge. He would follow on behind, ready to pick up the glory. Exo 14:8; Exo 14:10 may simply be referring to those who were acting on his command and in his name. We should note that even the poem written about the event does not suggest that Pharaoh was slain.
“All Pharaoh” s horses, his chariots and his horsemen.’ This is not to be taken too literally. The point is that they were all commanded forward. Some may not have had the opportunity to advance too far before disaster struck.
Exo 14:24-25
‘And so it was that in the morning watch Yahweh looked on the host of the Egyptians through the pillar of fire and of cloud, and brought confusion among the host of the Egyptians, and he took off their chariot wheels and made them drive heavily, so that the Egyptians said, ‘Let us flee from the face of Israel, for Yahweh fights for them against the Egyptians’.
As the Egyptians confidently advanced with their chariots and horsemen in morning light, probably at the charge, they advanced into disaster. ‘Through the pillar of fire and of cloud’ may suggest mist and storm, or the direct action of Yahweh revealing His glory through the mist. Either way they were disoriented. Then the already churned up ground began to cling to their chariot wheels and many of the wheels were unable to take the strain and were torn off. Others simply became clogged up in the mud. The proud elite chariots of Egypt were being rendered useless. If there were extra horsemen they would do little better, wallowing through the mud, hindered by the useless chariots, and finding progress impossible. In such conditions they would recognise that they would be an easy prey for the enemy. Their easy victory was turning into a catastrophe.
There could only be one result. They recognised that their position was hopeless and determined to turn back. Indeed they saw in it the hand of the fearsome God of the Hebrews. They now recognised that it was He they had to face. It was He Who had done this. And as ever He was against the Egyptians. They had come to ‘know that He was Yahweh’, the God Who is there and acts. And they were afraid.
“The morning watch.” The first period of light.
“Through the pillar of fire and cloud.” The personal presence of Yahweh is being emphasised. He not only saw, He was there.
“Israel”. As always the Egyptian terminology for the children of Israel.
Exo 14:26-27
‘And Yahweh said to Moses, “Stretch out your hand over the sea that the waters may come again on the Egyptians, and on their chariots and on their horsemen.” And Moses stretched out his hand over the sea, and the sea returned to its strong flow when the morning appeared, and the Egyptians fled against it, and Yahweh overthrew the Egyptians in the middle of the sea.’
But further disaster awaited the Egyptian forces. For at Yahweh’s command Moses lifted up his hand, containing the staff of God (Exo 14:16 with Exo 14:21), over the sea, and the full flow of the waters returned in strength, and as the Egyptians struggled to free themselves from the mud and flee they ran into the returning waters and found them a barrier to them (‘against the waters’).
Exo 14:28
‘And the waters returned and covered the chariots and the horsemen, even all the host of Pharaoh that went in after them into the sea. There remained not so much as one of them.’
The whole picture is vivid and suggests an eyewitness. The Egyptians clogged in the mud, struggling to get back, finding the waters which have arrived preventing them and then themselves being engulfed by further waters flowing down on them.
“There remained not so much as one of them.” They were all swept away before the astonished eyes of the children of Israel. This does not exclude the possibility that a few eventually survived and struggled out of the water. It is the impact that is described, not the minute detail. But in the end all that would remain would be a calm, flat sea which looked as though nothing had happened there at all (although it had to disgorge some of the dead first). Pharaoh’s elite troops had simply vanished and were no more. All the things we fear most leave little mark on history. Before the Lord of history they are as nothing.
Exo 14:29
‘But the children of Israel walked on dry land in the middle of the sea, and the waters were a wall to them on their right and on their left.’
This verse is in direct contrast with Exo 14:28 and repeats what has been said earlier. For the one the waters returned, for the others the waters were a protection. For the one the ‘dry land’ was a trap, for the others it was a walkway.
“Were a wall to them.” Acted as a protection from any interference. All the danger was restricted to one direction.
Exo 14:30-31
‘Thus Yahweh saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. And Israel saw the great work which Yahweh did on the Egyptians, and the people feared Yahweh, and they believed in Yahweh and in his servant Moses.’
From this moment on Israel had become a nation. The stress on ‘Israel’ rather than ‘the children of Israel’ (Exo 14:30 (twice), Exo 14:31, Exo 15:22) is surely significant. Previously ‘Israel’ has always been the description used by Egypt (or to the Egyptians) to describe them, except when used genitivally. Now they proudly claim it for themselves.
“Saw the Egyptians dead on the sea shore.” As they watched the Egyptian forces arrived. But they arrived as the dead bodies of the cruel soldiers who would have mowed them down, swept up on to the seashore before their eyes. And they gazed at their potential slaughterers, and were filled with awe and feared Yahweh and believed in Him and in Moses, and no doubt collected whatever weapons came to shore.
It was probably not the first time that the Egyptians had lost large numbers of chariots in a battle, and it would not overall weaken Egypt as a fighting nation (large numbers of chariots would not have had time to arrive, and they still had much of their army). But it was the way in which it had happened that was shocking, and the fear of what further might happen if they again chased the all-powerful Moses. They no longer pursued, for they had lost heart for the fight.
“Believed in Yahweh.” This does not suggest that they had not believed in Him, only that their belief was strengthened. Compare Exo 6:3 which did not mean that the Patriarchs had not known Him before, only that they had not known Him fully. Here there is a stronger believing, there there would be a stronger knowing. In both cases the verbs are intended to be seen as intensive. Their belief was made strong and personal, just as their knowledge of Him and His ways became strong and personal. They now knew Yahweh as they had never known Him before and trusted Him as never before.
“And in Moses.” Moses gained a new prestige in their eyes. Up to this point they had always had doubts about the situation but the sight of their dead enemy on the seashore was the final testimony they needed as to Moses’ validity. (Compare Exo 4:1).
The central place that this deliverance took in the worship of Israel is reflected in Psa 77:15-16; Psa 77:19-20; Psa 136:13-15, and it is mentioned specifically in Isa 11:16 as common knowledge. For the fact of the deliverance from Egypt as a whole see 1Ki 8:16; 1Ki 8:21; 1Ki 8:51 ; 1Ki 8:53; Jer 2:6 on; 23:7; Hos 2:15; Hos 11:1; Amo 2:10; Amo 3:1; Mic 6:4; Psa 135:8-12; Psa 136:10-22.
Note on ‘Israel’.
As has been pointed out in previous narratives the writer generally calls the people ‘the children of Israel’. This directly connected them with Jacob and his household. They came from him and were thus within the covenant that God had made with him. There are exceptions when he speaks of ‘the elders of Israel’ (Exo 3:16; Exo 3:18; Exo 12:21), ‘the cattle of Israel’ (Exo 9:4), ‘the congregation of Israel’ (Exo 12:3; Exo 12:6; Exo 12:19; Exo 12:47) and ‘the camp of Israel’ (Exo 14:19-20), but all these uses are genitival (as with ‘the children of Israel’) and again bring them into direct connection with Jacob. ‘Israel’ in these cases is most specifically Jacob. The elders represent Jacob, the congregation parallels ‘the children’ and represents all those who identify themselves with Jacob and the covenant. ‘The camp of Israel’ can be seen in the same way. However, ‘the cattle of Israel’ and ‘the camp of Israel’ are phrases in direct contrast with ‘the cattle of Egypt’ and ‘the camp of Egypt’ and may thus be included in the next paragraph.
It is in relation to Pharaoh, to the Egyptians and to Egypt that the children of Israel are called ‘Israel’ (Exo 4:22; Exo 5:1-2 consider also Exo 9:7) and in contrast with them (Exo 9:4; Exo 14:19-20).
Thus this stress on the children of Israel as ‘Israel’ once they have crossed the water out of Egypt (Exo 14:30-31; Exo 15:22) is surely significant, indicating a new situation for the children of Israel. Once they have crossed the sea they are now a clear ‘people’ and can be called ‘Israel’ in their own right. They can see themselves as a nation, as Israel (see Exo 18:1).
End of note.
Note for Christians.
In the New Testament Paul speaks of this deliverance at ‘the sea’ and likens it to baptism (1Co 10:1-2). The implication is that just as Israel were delivered through the sea, so are Christians delivered through Christ and by the Holy Spirit as exemplified in baptism (we are buried with Him in baptism unto death, so that like as Christ was raised from the dead by the glory of the Father we also should walk in newness of life (Rom 6:4)). The mighty forces of Pharaoh that were defeated can be compared with the mighty forces of evil that Jesus defeated through His death and resurrection (Col 2:15). At the Reed Sea the old Israel were delivered. At the cross it is all the true Israel who are delivered, whether old or new.
End of note.
EXPOSITION
GOD‘S ANSWER TO MOSES‘ PRAYER. To the faithful prayer of Moses, albeit pitched perhaps in too low a key, God made gracious answer. A “cry” had been unnecessary, since his word was already pledged to bring his people safe to Canaan, and to get himself honour upon Pharaoh in connection with the pursuit (Exo 14:4). But, as the appeal has been made, he responds with a plain statement of what has now to be done:
1. The Israelites are to make themselves ready for a forward movement (Exo 14:15);
2. Moses is to stretch oat his rod over the Red Sea, and it will be divided;
3. The Israelites are then to make the passage on dry ground;
4. The Egyptians are to follow, and then honour is to be gotten upon them; and they are to know by the result that God is indeed Jehovah.
Exo 14:15, Exo 14:16
Wherefore criest thou to me? It is evident that Moses, while boldly encouraging the people, himself needed the support and consolation of prayer. The SyriActs translator shows us that he divined the fact aright, when he without authority intruded the words, “Moses then cried to Jehovah.” The form of the Divine reply to his prayer seems to indicate a certain amount of reproach, as if Moses himself had become unduly anxious. Speak unto the children of Israel that they go forward. The Israelites were not to rest in their encampment, but to form in line of march, and descend to the very shore of the sea, and there hold themselves in readiness. Moses was to lift up his rodthe rod with which his other miracles had been wroughtand stretch out his hand over the sea, and then the drying up was to begin. Thus was most of the night passed.
Exo 14:17
I will harden the hearts of the Egyptians. Here, and here only, are the hearts of the Egyptians generally said to have been “hardened.” Whatever meaning we attach to the expression, there will be no more difficulty in applying it to them than to Pharaoh. They had made themselves partakers in the monarch’s guilt by mustering in hot haste when he summoned them, and had allowed themselves to revel in the anticipation of plunder and carnage (Exo 15:9). Under such circumstances, the general laws which govern human nature would be quite sufficient to make their hearts grow hard. They shall follow them. Upon this actrash, if the phenomenon had been a mere natural onepresumptuous and infatuated if the drying up were regarded as miraculousdepended altogether the destruction of the Egyptians. They had only to have “stood still” and allowed the escape, which a week previously they had done their best to encourage, in order to have remained safe and unhurt. It was their stupidity and blood-thirstiness which alone brought them into any danger. Upon his horsemen. Rather “his chariotmen.” See the comment on Exo 14:9.
Exo 14:18
The Egyptians shall know that I am the Lord. All Egypt would learn the destruction of the host, and the circumstances under which it occurred, whose miraculous nature could not be concealed. And the consequence would be a wide recognition of the superior might of Jehovah, the God of Israel, over that of any of the Egyptian deities. More than this the Egyptians were not likely to admit under any circumstances.
HOMILETICS
Exo 14:15-18
The reward of faith.
God rewarded the faith and trust of Moses by a revelation of the manner of that deliverance which he so confidently expected. Hitherto the manner had been involved in mystery; and it is scarcely likely that any one had even conjectured it as a possible thing. There was no precedent for such an interference with the laws of nature; and the thought could scarcely occur to the imagination of any one. But, to reward his faithful servant, to quiet his anxiety, and give definiteness to his expectations of deliverance, God now plainly revealed the mode in which he would save his people. God is ever “a rewarder of them that diligently seek him,” and especially rewards faith. The faith of Abraham, which made him trust God’s promise to create of him a great nation, when as yet he had no child, obtained for him the gift of Canaan and the covenant of circumcision. The faith of Noah, who believed God’s threat of a deluge, which all the rest of the world scorned, saved him and his family from perishing by water. The faith of Enoch, by which he “walked with God” though he could not see himcaused God to “take him.” Faith brings us, to a certainty,
1. The present blessing of an assured trust which nothing can imperil;
2. Quietness and confidencethe feeling that we may “stand still and see the salvation of God;”
3. Freedom from panic fears and unworthy apprehensions;
4. Cheerfulness and hopefulnessa conviction that God will give us what is best for us. Faith may also, by God’s mercy, obtain for us further gifts in the futureblessings not naturally arising out of it, but added to it as rewards by God, and signs of his approval.
The faith of Moses was ultimately rewarded,
1. By success in the great object of his lifethe liberation of his people and their safe-conduct through all the perils of the wilderness to the verge of Canaan;
2. By God’s approval of him as “Moses, the servant of the Lord” (Deu 34:5); and
3. By the vision of Canaan from Pisgah.
HOMILIES BY J. ORR
Exo 14:15
Speak unto the children of Israel that they go forward!
I. FORWARD!GOD‘S CONSTANT INJUNCTION TO HIS CHURCH. The law of Christian life is advance. God never brings his Church or people into positions from which retreat is necessary, or in which advance is impossible. We may bring ourselves into false positions of this kind, but God never leads us into them. In proportion as we surrender ourselves to his guidance, we may depend on being conducted always “forward.” There is no instance in the whole history of the Old or New Testament Church in which, while God’s guidance was followed, retreat had to be made. Forward!
(1) In Christian attainments.
(2) In holy living.
(3) In labours for the advancement of Christ’s kingdom.
(4) In missionary enterprise.
(5) In doing good to our fellow-men.
II. FORWARD!IN CONTRAST WITH VAIN LAMENTATIONS, AND UNBECOMING EXPOSTULATIONS WITH PROVIDENCE. These do no good, but much harm. They betray an unbelieving spirit. ]f God brings us into situations of trial, the fact that it is he who brings us into them is of itself a pledge that with the trial, he will make also a way of escape (1Co 10:13). When the foe bears hard upon us, we should, instead of losing heart, rather feel that the time has come for getting everything in readiness for advancethe “great door and effectual” must be on the very point of opening.
III. FORWARD!BY THE WAY WHICH GOD MAKES FOR US. At the same moment that he is saying”Speak unto the children of Israel that they go forward,” he is doubtless commissioning some Moses to stretch out his rod over the sea, to open up the way for us. God never says “Forward,” without at the same time opening the way.
IV. FORWARD!WITH GOOD HEART, STRONG HOPE, AND FIRM ASSURANCE OF BEING PROTECTED ON THE JOURNEY. Going forward at God’s word, the Israelites were assured of God’s protection. They were certain of reaching the further shore in safety. No fear of the waves rushing back, and burying them. Pharaoh pursued, but he was not permitted to capture them, and was himself overthrown. We may confront any perils, if duty calls, and God goes with us. Cf. Luther at Worms.J.O.
HOMILIES BY J. URQUHART
Exo 14:15-18
Obedience necessary to salvation.
I. THE DUTY OF THOSE WHO ARE LEADERS AMONG THEIR BRETHREN IN TIMES OF TRIAL.
1. There is a time for action as well as prayer: “Wherefore criest thou unto me?”
(1) The time of the leader must not be spent in prayer onlythere are arrangements to make and needs to meet. In times of difficulty God asks for obedience. A path of love, of forgiveness of injuries, of some service, lies right before us as our duty in that hour. True faith will walk in it. This too is an appeal to our Father as well as prayer.
(2) Unbelief may hide itself behind a form of devotion.
2. To speak to them that they go forward.
3. To do what God bids them in opening up their brethren’s way. “Lift thou up thy rod.” The lifting up of the rod seemed a vain thing, but it clove a path for Israel through the heart of the sea. Our service for our brethren in the day of their trouble may cleave a way for them. A people’s progress may be hindered by a leader’s indolence and selfishness.
II. GOD‘S UNCEASING WORKING ON HIS PEOPLE‘S BEHALF (Exo 14:17, Exo 14:18).
1. His mercy was veiled, but he was working still. The very pursuit of the foe was from him.
2. Egypt had still to receive one crowning lesson regarding Jehovah’s might and unfailing guardianship of his people. When foes pursue, when sins rise up to recover their former sway, it is that God may destroy the one and judge the other.U.
HOMILIES BY D. YOUNG
Exo 14:13-31
God completes the deliverance of the Israelites from Pharaoh and removes their terror.
I. NOTE THE WAY IN WHICH MOSES MEETS THE COMPLAINTS OF THE ISRAELITES. They had addressed to him sarcastic, flippant, and in every way unworthy speeches. They were not so filled with fear, not so occupied with the troubles of their own hearts, but that they could find a malignant delight in striving to make him ridiculous. This mingling of feelings on their part, fear mingled with hate, makes the single-heartedness of his reply all the more manifest and beautiful. The time is not one for him to stand on his own dignity, or bandy sharp language with mean men, even were his character such as to incline him that way. There is but a step from the sublime to the ridiculous; in one sense he makes that step, and by his noble, impressive exhortation, he at once sweeps the ridiculous out of the path of the sublime. The subject of the grave surely is never a seemly one for jesting; and the jesting was unseemliest of all at this present hour. One almost sees these little, pert jokers retreating into the background before the great believer. They would not trouble him again for a while. It was not Israel that had come out of Egypt seeking for graves, but Pharaoh and his host. These murmurers did indeed find graves in the wilderness by and by; but it was for a subsequent transgression. It is part of the peculiar pathos of human life that no one can tell where he must die and be buried. So much then with respect to the meek and comely attitudetrue attitude of a prophet of Godwhich Moses here assumed. He rises clear above the little men of the crowd, for God has taken him out, in particular, with a high hand, and now what shall the matter of his answer be? He does not turn towards God doubtfully. (Contrast his conduct here with his conduct in Exo 5:22-23.) The peril is to the natural eye overwhelming, but it is not peril to him, for God has filled him with the spirit of faith. He himself, unfearing, can tell the people not to fear. He himself, calmly expectant that some great deliverance is on the way, can recommend, his face not belying his tongue, the same calm expectancy to the people. Let them stand still and wait, instead of rushing hither and thither, weakening themselves still more by their disorder. Moses, exactly comprehending that the position is one in which man can do nothing, and God must do everything, presses this view on his brethren. What is his personal dignity, his amour-propre, compared with the glorious view to be opened out to them? Here is a lesson then, when people speak to us out of little envies and personal grudges. Reply by directing them to great soul-filling truths. Lead, if you can, mean, grovelling souls to the mountain top. Give them the chance of seeing the wide inheritance of the saints; and if they cannot take it in, then the loss, and the responsibility of the loss, is theirs.
II. NOTE THE INSTRUCTIONS WHICH GOD GIVES TO MOSES, Exo 14:15-18. These instructions, astounding as they must have seemed at the time, were, nevertheless, eminently practical. Those who bear the name of practical among men are those who keep well within what is reckoned possible by the ordinary judgment. Men of the Columbus type, such as great discoverers and great inventors, have to bear for long enough the name of being mere visionaries, day-dreamers, wasters of life. But God’s practicality is to set his servants at once to things reckoned impossible. His directions are very simple: “Go forward.” He waits till the people are indeed shut up on every hand, and then he says, “Go forward.” They were to continue in the same direction, and that led onward to the sea. This was the appointed path to the mountain where they were to serve God. Yes; and if the path had been through the rocky steeps which enclosed them, God could have dissolved those steeps away. Or if it had been through Pharaoh’s host, he could have smitten that host utterly, as he afterwards did Sennacherib’s. Notice that in this command there is another proving of faith. First, with regard to Moses. For it will be observed that there is nothing to show that Moses knew anything of what would happen in the Red Sea, until God now made it known. Probably during the whole course of the plagues, the precise nature of each plague was revealed to Moses only just as it was approaching. And so here, in this new imprisonment, he was quietly waiting for light to come from God, well knowing that sufficient would be done to deliver Israelthat God had led his people into this entanglement, not without a perfectly definite purpose, and that the end of all would be the destruction of the Egyptians. But he knew not any more than the least child in Israel, until just beforehand, how all this was to be brought about. There was also a great proving of the faith of the people. God has a command for them, and it is one requiring great faith. Notice how appropriately it comes on, as the climax of past treatment. We have seen the Israelites sharing at first in the suffering of the Egyptian plagues. After a while, the district in which they reside is exempted from the plagues. Then when the first-born are smitten, the Israelites, by their obedience to Jehovah‘s instructions, escape the blow. And now at last their escape is to be completed by again obeying Jehovah’s instructions, and equally in the obedience of a pure faith. But mark the most important advance and development of faith, which is here illustrated. Two quite different states of mind are brought out by slaying the passover lamb in faith, and by going towards and through the Red Sea in faith. To slay the passover lamb is to do a thing for which no reason is given but the command of God. But it is a thing which plainly can be done. It involves no peril; there is no appearance of impossibility about it; the only temptation is to think it useless, a superfluous reasonless form. On the other hand, it is perfectly plain that passage through the Red Sea will provide escape. The question is, can such a passage be gained, and therein the temptation liesIn slaying the passover lamb, the Israelites had to humble their intellects before Divine wisdom; in advancing to the Red Sea, they had to show the utmost confidence in Divine power. We must steadily believe that all God commands is useful and necessary; we must also steadily believe that all which is fit for him to do, he most assuredly can do. It is a matter deserving consideration that Jehovah should have given such a command, seeing the state of unbelief and carnality in which the Israelites evidently were. They had not spoken like men ready for such an awful miracle. But we can see certain things which made obedience easier. For one thing, God had shut them up to it. If they had been taken down to the Red Sea, with no Pharaoh behind, with no enclosing mountains on either hand, they might have rebelled. But circumstances lent a strong compulsive aid. We know not what we can do, what triumphs of faith we can achieve till God shuts us up to them. Then there was something also in the sight of the rod. God commanded Moses to exhibit something which had already been associated with wonderful deeds. Thus we see God making plain to Israel the way out of their peril, and so far all is definite. But this being told, the definite immediately shades away into the indefinite. The indefinite mark, but not therefore the uncertain. All is manifest and straightforward with regard to the Israelites; they are to be safe. But what about Pharaoh and his army? We remember Peter’s question to Jesus concerning John (Joh 21:21). “Lord, what shall this man do?” So Moses might have questioned Jehovah”Lord, what is to happen to Pharaoh?’ Something on this matter Jehovah does say, just enough to preserve confidence, attention and expectation; but for the details Moses and Israel must wait a little longer. Meanwhile an inspiring hint is given of great judgment, great humiliation, and for Jehovah himself, great glory. Here the information stops; and here we again notice the eminent practicality of God’s instructions. For the day’s need and for our own need God gives us the amplest guidance; but what is to happen to our enemies, and exactly how they are to be removed he keeps within his own knowledge, as within his own power. The proper answer to all impious and curious pryings on our part is that which Jesus gave to Peter”What is that to thee? follow thou me.”
III. NOTE THE CONSEQUENT DEALINGS OF JEHOVAH IN DELIVERING ISRAEL AND DESTROYING THE EGYPTIANS.
1. The altered position of the cloudy pillar. The angel of God removed and went behind. By the angel of God is possibly meant the pillar itself. Just as the burning bush is described as a messenger of God (Exo 3:2), so here there seems an indicating of the cloudy pillar as another messenger. Just at this moment it was not wanted for purposes of guidance. Indeed it would not have proved sufficient for these purposes. Jehovah had found it needful himself to intervene and signify by unmistakable words, the way in which he would have the people go. The cloudy pillar was enough for guidance only as long as the Israelites were in open and ordinary paths. But where it could not be used for guidance, it could be used for defence. God’s messengers can easily change their use. The cloud, by changing its place, hindered Egypt, and thereby helped Israel. Nor did it help Israel in this way alone; the boon was a positive as much as a negative one. Surely this was a marvellous cloud, for it had in it darkness as well as light. Thus it served a double purpose. Hiding Israel from the Egyptian eyes, it proved the best of fortifications. But at the same time it shone upon the Israelites and gave them the benefits of day with the immunities of night. They could put everything in perfect order for the march, so as to take it the moment the way through the sea was ready. Imagine that miraculous light shining down on that miraculous path, even from end to end; just like a light shining down a street; and as it were pointing Israel onward, even though it stood behind them. Thus we are made to think of all the double aspect of the work of Jesus, how at the same time he confounds his enemies and guides and cheers his friends. Consider this especially in connection with his resurrection. On the one hand he abolished death; on the other he brought life and immortality to light.
2. The obedience of Moses and the Israelites to the Divine command. As we have noticed, all this had been well prepared for beforehand. Moses had been led up to it, and so had Israel; and therefore when the moment came, there was no hesitation. After what has been already said there is no need to dwell on this actual obedience. It is enough to note in passing, that God having duly arranged all conspiring causes, the effect followed as a matter of course. But now we come to the point of main interest in the closing section of this chapter, namely,
3. The conduct, treatment, and ultimate fate of the Egyptians. There is first, their infatuated advance. They go down in the path which Jehovah had made for Israel as if it was to remain a path for them. The Egyptians were too full of their purpose, too full of the spirit of vengeance and greed to notice their danger, even though it was a danger of the most obvious kind. They might have gone into certain positions where a miracle would have been required to put them in danger; but here the miracle is already wrought, and these enemies of Jehovah and Jehovah’s people advance, as if the piled-up waters were thus to remain, their shape settled for ages to come, just like the shape of the solid hills around. The only thing to explain their conduct is the momentum that had been produced in their own breasts. It was with them just as it is with the runner when he has gained a certain speed. Suppose in his headlong career he comes to a chasm, stop he cannot. Either he must clear the chasm or fall into it. The next point to be noticed is God‘s treatment of them in their advance. The whole progress of affairs is exactly arranged so as to produce the deliverance of Israel and the destruction of Pharaoh. The very nearness of Pharaoh and his army to the Israelites, instead of proving ruin to them, only more effectually proves ruin to him. Some of the more timid among the Israelites might be tempted to say, “Oh! that the waters would return, immediately the last Israelite is ashore; let the great barrier be set between us and Pharaoh as soon as possible.” But such a course would only have secured a present safety at the expense of a future one. Jehovah has a far better way of working than any which human panic can suggest. He lets the Egyptians go on until the whole army is in the midst of the sea, and then he who has truly proved himself a man of war opens the last decisive battle by making the chariots useless. Nay, not only were they useless; they seem to have become a hindrance and a terror. Jehovah neither hastens nor lingers; he smites at the right time, and therefore he smites effectually; and now we are called to listen to a resolution made too late. “Let us flee from the face of Israel.” If only they had been wise in time, they would not have had to flee at all. What were they doing in the midst of the Red Sea? Nay more, what were they doing out of their own country? They had trifled and trifled with danger after danger, and now they had trifled beyond escape. It is no time to talk of flight when the door of the trap has fallen. The waters are on the point of returning; the ordinary course of nature is about to assert itself. Why should that course be interrupted one moment longer, simply to preserve a host of proud and dangerous men. The great lesson from Pharaoh’s fall is to be wise in time. Flee from the wrath to come ] there is a possibility of that; but when the wrath has come, who then shall flee? (Rev 6:16-17).
IV. NOTE THE IMPRESSION SAID TO HAVE BEEN PRODUCED ON THE MINDS OF THE ISRAELITES. Verse 31. More desirable words surely could not be spoken of any people than that they fear Jehovah and believe in him and his servants. The fear and the faith, however, must be of the right sort, arising out of a right state of the heart, and cleaving to God through all the vicissitudes of circumstance. Such unfortunately was not the fear and faith of these Israelites. We must have heart knowledge of God’s character, and come to understand how necessary it is to pass through a shaking of the things that can be shaken in order that the things which cannot be shaken may remain. Then we shall fear as we ought to fear, and believe as we ought to believe. Y.
Exo 14:15. And the Lord said unto Moses We may observe once for all, that though vau, in the Hebrew, and in the Greek, have various significations; yet our translators have almost invariably rendered them by the particle and. A little variety had certainly added elegance and propriety to their version: for if, in the present passage for instance, we read, now the Lord had said unto Moses, a reason will be given for that confidence which Moses shews in the former verse; and which, as the next words prove, was grounded on his prayer to God. It is not to be conceived, that when the Lord says, Wherefore criest thou unto me? he was displeased at Moses for so doing: it only implies, that, his prayers being heard, he was now to exert all those rational endeavours, which are well consistent with the state of prayer and absolute dependence upon God. Though we are to apply to God by prayer, in the midst of distress; yet we are not to rest only therein: but, with a firm reliance on that Power to whom we pray, are to exert every prudent and proper endeavour for our own relief. Mr. Chais renders the former part of this verse agreeable to our remark: Or l’Eternel avoit dit a Moise, Now the Lord had said unto Moses.
DISCOURSE: 82 Exo 14:15. Speak unto the children of Israel, that they go forward.
IT is truly said by the prophet, He that believeth shall not make haste; that is, he shall not yield to any fears, so as to be driven by them to adopt any hasty or improper measures for his deliverance. We may say on the other hand, He that believeth shall not delay: he shall, in proportion to the degree in which his faith is exercised, discern the seasons for action, as well as for prayer: nor shall he be so occupied in one duty, as to overlook and neglect another. That Moses believed Gods gracious promises of deliverance, we can have no doubt: for he reported them to the Israelites with unshaken confidence: yet it should seem, by the continuance of his urgent petitions after he had received these promises from God, that he was almost afraid that his enemies would be upon him, before the promises could be fulfilled. Doubtless God was pleased with his fervent prayers at other times: but here he gently reproves Moses for remaining occupied in one duty, when there was another which the immediate occasion more urgently required: Wherefore criest thou unto me? Go and give the proper directions to the people: go and execute your office as their leader, and command them to Go forward. I.
May be expected
God is pleased sometimes to screen his people from trials, so as scarcely to let them suffer at all from persecutions, and very little even from internal conflicts. As he led not the Israelites the near way to Canaan, lest they should, in their unprepared state, be discouraged by entering into immediate contests with the warlike Philistines [Note: Exo 13:17.], so he sometimes leads his people now in a comparatively safe and easy path. But generally speaking we must expect difficulties
[It cannot be thought that Satan will relinquish his vassals without making repeated efforts to reduce them to their former bondage. When commanded to depart from the youth whom he had so long possessed, he cast him down, and tare him in such a manner, that the spectators conceived him to be dead [Note: Mar 9:26.]. Thus does he also at this time frequently deal with those, whom by the superior strength of Jesus he is compelled to relinquish [Note: Luk 11:21-22.]: he endeavours to shut them up in despondency, or perhaps even to drive them to suicide. And when he has not prevailed in the first instance, he departs from them (as he did even from our Lord himself), only for a season. Methinks he is in this the very archetype of Pharaoh; who, having liberated the Israelites only by compulsion, rejoiced in a prospect of wreaking his vengeance on them, and collected all his forces to bring them back again to his dominion. To the latest hour of their lives will he avail himself of every opportunity to assault them, and will use all his wiles, and all his devices, to harass, if he cannot finally destroy, them.
Nor is it to be supposed that the world will sit contented with the loss of their former companions. It is said of Noah, that in building the ark, he condemned the world [Note: Heb 11:7.]: so, in turning from sin to God, we, in fact, condemn the world: our faith condemns their unbelief; our fear, their security; our obedience, their disobedience. This is clearly declared by Solomon; They that forsake the law, praise the wicked; but such as keep the law, contend with them [Note: Pro 28:4.]. Our actions speak, though our lips should be silent: and the more bright our light shines, the more visible must be the surrounding darkness. The world are driven to the alternative of condemning either themselves or us, seeing that it is impossible that such opposite lines of conduct should both be right: we must not wonder therefore if they load us with reproach and ignominy, and if those especially who are of our own household become our greatest foes. This is the natural result of their self-love; I may add too, of their love for us.
Neither can we hope that all our former habits should be at once changed, so that we should feel no difficulty in mortifying our deep-rooted lusts, or in exercising graces, to which till lately we were utter strangers. Old passions will revive; old temptations will recur; and our natural indisposition to holy exercises will shew itself; however much we are on our guard, and however diligently we address ourselves to the great work that is before us. If even the Apostle Paul, after so many years spent in the service of his God, had reason to complain of a law in his members warring against the law of his mind, so that the things which he would, he did not, and the things that he would not, those he did; we cannot expect such an entire exemption from conflicts, but that we must sometimes have to cry out with him, O wretched man that I am! who shall deliver me? II.
Must be encountered
[We must not dream of neutrality. It is indeed said by our Lord on one occasion, He that is not against us is with us [Note: Luk 9:50.] ; but that referred only to persons really interested in his cause, though not moving exactly in the same way; and was intended to teach candour in judging those who differ from us. On another occasion he said, He that is not with me is against me; and he that gathereth not with me, scattereth abroad [Note: Mat 12:30.]: and this was to inform us, that His cause admits of no neutrality: we must take a determined part against sin and Satan: and even to deliberate, in such a case, is to be guilty of treason and revolt.
Nor must we give way to fear. Let the trials that threaten us be ever so severe, we must not shrink back, as though we had not counted the cost. We must be prepared to deny ourselves, to take up our cross, to follow Christ; we must be ready not only to be bound, but even to die for him, at any time and in any manner that he shall see fit. If we saw the furnace now before us, and burning with seven times its accustomed fury, and men ready to cast us into it, we must take the same decided part that the Hebrew youths did: Be it known to thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up [Note: Dan 3:18.].
Nor must we be discouraged by difficulties. To what purpose is there a complete set of armour provided for us, and a victorious issue assured to us, if we are to faint as soon as difficulties press upon us? We should rather rise to the occasion. If the iron be blunt, we must whet the edge, or put to more strength [Note: Ecc 10:10.]. As soldiers of Jesus Christ, it is our very profession to endure hardships [Note: 2Ti 2:3.]. If at any time we find our strength decay, we must go to Him, who has promised to renew it to such a degree, that we may mount up with wings, as eagles after their plumage is restored, and pursue our course as racers, without weariness or fainting [Note: Isa 40:27-31]. Whatever be our trials, it is at our peril to draw back from the encounter [Note: Heb 10:38-39.]. We must not even look back, after having put our hands to the plough. It is he only that overcometh, who shall possess the crown of victory [Note: Rev 3:21.].]
To meet all difficulties thus, we are encouraged by an assurance, that they,
III.
Shall be vanquished
[Consult the promises of God, and see what they say: are they not as extensive as our necessities? What is there that arrests your progress, or obstructs your way? Is it a mountain? You may say to it, Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain [Note: Zec 4:7.]. Is it a sea? God will make even the depths of the sea a way for the ransomed to pass over [Note: Isa 51:10.]. Is it your own weakness that disheartens you? Behold, one of you shall chase a thousand, and two shall put ten thousand to flight [Note: Jos 23:10 with Deu 32:30.]. Is it rather your unworthiness? It was for his own names sake that he made you his people; and for his own names sake he will not cast you off [Note: 1Sa 12:22.]. You will not suppose that there was any great worthiness in the Chaldeans; but see how assured they were of victory when God was on their side [Note: Jer 37:10.]. And shall your weakness or unworthiness be any effectual obstruction, if your God fight for you? You would not think there was any great cause for a lion to despair when contending with the defenceless lamb: yet that is the very image by which God has been pleased to designate the contest in which you are engaged, and the victory that awaits you [Note: Mic 5:7-8.].
If you need any thing else to encourage you, look at the cloud of witnesses that are now in heaven, with palms in their hands, and crowns on their heads, and everlasting songs of triumph in their mouths: were not they once in your state, conflicting with the same enemies, and complaining of the same discouragements? Do you not find amongst them many whose trials were far more severe than you ever experienced? And yet were they not crowned at last? Did not their difficulties yield to their repeated efforts; and was not the grace of Christ sufficient for them? Why then should not you. also triumph? Is Gods arm shortened that he cannot save; or his ear heavy that he cannot hear? Doubt not then but that you also shall see your enemies dead upon the sea-shore, and that, through the strength of Christ you shall be more than conquerors.]
To you then who have escaped from bondage, and are going under the guidance of your God towards the heavenly Canaan, we say, Go forward. But, that we may not leave you without some more particular directions, we say, Go forward,
1.
Warily
[Your way is not so manifest, but that you need to explore it with continual care. You have indeed the pillar and the cloud; but it is visible only in the Holy Scriptures; it is to be found only in the precepts of the Gospel, and in the example of our Lord. If, because your views of Christian doctrines be clear, you suppose that you are not liable to err materially in your practice, you are greatly mistaken. The Apostle tells us, that they who strove in the games were not crowned, unless they strove lawfully [Note: 2Ti 2:5.], that is, according to the rules prescribed them. So neither shall we be approved by our Judge, if we do not regulate our spirit and conduct altogether by the rules contained in the inspired volume. Hence we need to walk circumspectly [Note: Exo 23:13; Eph 5:15.] ; to look well to our ways; to consult the Scriptures; to mark the footsteps of our blessed Lord; and, above all, to pray, with the Psalmist, Lead me, O Lord, in the right way, because of my enemies. [Note: Psa 27:11.] ]
2.
Steadfastly
[It is not on some particular occasions only that you are to serve the Lord, but at all times, and on all occasions. Whatever advances you have made, we still say, Go forward. Whatever obstacles are in your way, we repeat the word, Go forward. Yea, whatever sufferings await you, we say again, Be not discouraged because of the way [Note: Num 21:4.], but Go forward. Only be sure that you are in the way of duty; that you are following the Lords will, and not your own; and then go forward with all patience and perseverance. You must know no man after the flesh: you must, as our Lord says, hate father and mother, and your own life also [Note: Luk 14:26.], in comparison of him. Having nothing in view but the glory of your God, you must forget what is behind, and press forward towards that which is before. You must be steadfast, immovable, always abounding in the work of the Lord; and then your labour shall not be in vain in the Lord.]
3.
Triumphantly
[In every other contest, men exert themselves with a degree of uncertainty respecting the issue: and to boast, when girding on their armour, as though they had put it off [Note: 1Ki 20:11.], would be only a mark of folly and presumption. But things are far otherwise with you. Your victory depends, not on an arm of flesh, but on the power and veracity of God. While therefore you are yet on the field of battle, you may advance with Davids confidence against Goliath, even though you are only a stripling with a sling, and your enemies are deemed invincible. It was thus that Paul triumphed, and hurled defiance against all the foes that could assault him, whether on earth or in hell [Note: Rom 8:35-39.]. Thus also may you anticipate the shouts of victory, and say, The Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? Let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? Lo, they all shall wax old as a garment; the moth shall eat them up [Note: Isa 50:7-9.].]
Reader! do not overlook this account of the man of God. Was he not in prayer? There is not mention made of his praying it is true: but the thing is plainly implied in God’s answer. Silent prayer in faith is powerful pleading with God in Jesus’ name. The Lord’s answer, wherefore criest thou unto me, is not in anger. The Chaldee translate it, I have accepted thy prayer. Reader! observe God’s direction – go forward. Where? What into the sea? Yes! if God commands. He can make a way in the sea, and a path in the mighty waters. Psa 77:19-20 .
Exo 14:15 And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
Ver. 15. Wherefore criest thou unto me? ] so., With inward groanings, without any audible voice. Moses egit vocis silentio, ut corde clamaret. And God was readier to answer than he to ask.
Speak unto the children of Israel,
That they go forward. a August.
the LORD (Hebrew. Jehovah. said. See note on Exo 3:7, and p. note on Exo 6:10.
Wherefore . . . ? Figure of speech Erotesis. App-6. It is also the Figure of speech Hysteresis; for no mention has been made of Moses’ crying to the LORD.
go forward. This was Israel’s faith. It was “by faith” in what they heard (Rom 10:1 Rom 10:7. Heb 11:29).
Forward!
And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.Exo 14:15.
These words, which were spoken at the crisis of Israels historyat the very moment when, so to speak, Israel came into existence as a nationwere the motto stamped upon the whole subsequent history of the race.
Think when they were spoken. The children of Israela race of slaves who had lost all the manliness that ever they possessed, in the long period of servitude they had spent in Egyptwere called by God to go forth and realize His plans; and as this cowering band stood hearing the chariot wheels of the Egyptians behind themat that time it was, when their hearts were sunk within them, that they turned to their leaders for guidance. Then the message came clearly forth, Speak unto the children of Israel, that they go forward.
It was a terrible moment. The Egyptian army was pressing on behind them with chariots and horsemen, and they had no means of defence. The sea lay before them, and they had no ability to cross it. They already talked of their graves, wishing that they had been prepared somewhere else than in the wilderness. The very prophet paused and was at a loss. While he rebuked his refractory people, he knew no longer how to guide them. He assured them that they should be delivered, but he could not see how that deliverance should be brought to pass. Towards them he kept a bold front, and told them that if they would stand still, the Lord would fight for them. But his own heart was at a stand. He did not murmur like the tribes whom he led. He did not despair like them. But he remained motionless, and gave himself to supplication. Then came the Divine word to him: Wherefore criest thou unto me? speak unto the children of Israel, that they go forward. It was an inspiriting word. It was so to him, and it may be made so to us.
There is a story in the books of the old Jewish Rabbis, which tells us that the Israelites when they reached the Red Sea after their escape from Egypt were very excited. Now Israelites always were and always are rather excitable. But they were especially excitable on that occasion. They were all right when everything went well and smoothly; but when things were not going well and smoothly, and the Egyptians were hurrying up behind them and the sea was in front of them, they grew so excited that Moses had his hands full. And they all wanted to do different things; they had not yet learned to trust God and Moses in time of danger; and so they cried out all at once, giving one another different advice and wanting to do different things. Four classes especially were among them. Some said, Let us throw ourselves into the sea; others said, The best thing we can do is to go back to Egypt; others said, Let us go to meet the Egyptians and fight them; and others, Let us shout against them and see what will happen. To those who said, Let us drown ourselves in the sea, Moses said, Fear not, but stand firm and see the salvation of the Lord. To those who wanted to get out of their trouble by going back to live in Egypt once more as slaves, Moses said, No, no, as you have seen the Egyptians to-day you shall never see them again. To those who wanted to give battle to the Egyptians he said, Restrain yourselves, the Lord will fight for you. And those who thought that shouting would be useful were toldYou be quiet. Then when he had got them all in order, Moses did what they had not thought of. He appealed to God Himself, and from Him came the command, Speak to the children of Israel, that they journey forward.1 [Note: S. Singer.]
In a great thaw on one of the American rivers there was a man on one of the cakes of ice which was not actually separated from the unbroken ice. In his terror he did not see this, but knelt down and began to pray aloud for God to deliver him. The spectators on the shore cried, Stop praying, and run for the shore.2 [Note: C. H. Spurgeon.]
I
Progress
Go forward. These words contain within themselves all that is to be said about human progress. They express the fact that progress is to be the law of mens affairs, that God has impressed it upon them. They explain the Divine purpose which marks itself in the story of mens affairs. We can profitably look back upon the past only if we go there to seek lessons for the future. We can profitably seek lessons for the future only if they are to bring to our hearts hope, eternal hope, greater power in the future than there has been in the past, greater zeal, greater devotion to Gods service, loftier aspirations, higher aims, and the constant increase of the standard of mans endeavour.
Into whatever province of Divine government we look we find that Forward is one of Gods great watchwordsonward to that state which is higher, more perfect. Forward was the watchword of creation when God looked upon this earth, formless and void, and when darkness was upon the face of its deepForward until thy face shall be covered with light and beauty, and thou shalt be the happy dwelling-place of intelligent and happy beings. Forward is the watchword of redemption. The stone cut out without hands should become a great mountain, and fill the whole earth. The grain of mustard seed should become a great tree, amid the branches of which the fowls of the air should find shelter. The day of small things should be followed by a millennium of peace and triumph, and an eternity of glory.
That they go forward. This little word go is a familiar word to every follower of Christ. A true follower of His always is stirred by a spirit of go. A going Christian is a growing Christian. A going Church has always been a growing Church. Those ages when the Church lost the vision of her Masters face on Olivet, and let other sounds crowd out of her ears the sound of His voice, were stagnant ages. They are commonly spoken of in history as the dark ages. Go is the ringing keynote of the Christian life, whether in man or in the Church.1 [Note: S. D. Gordon, Quiet Talks on Service, 36.]
II
The Direction
In what directions should progress be made? To what are we to go forward?
1. To more knowledge. The first essential, in order to all other progress, is progress in knowledge, a continual pressing into clearer and fuller knowledge of God and of His manifold revelations of Himself. When St. Paul breathed forth his fervent wishes for the Colossian converts, his first petition was in these words: That ye might be filled with the knowledge of His will in all wisdom and spiritual understanding. Similarly, when he opens his own heart to the Philippians, he speaks of counting all things but loss for the excellency of the knowledge of Christ Jesus our Lord, and among the main objects of his desire specifies that I may know Him. Sir Isaac Newton, towards the close of his illustrious life, spoke of himself as a child who had gathered a few shells on the shores of a boundless sea. What he felt in regard to nature, St. Paul felt in things spiritualthat there were heights above him he had not scaled, depths beneath him he had not fathomed; that rich as he was in grace, there were yet hidden in God treasures of wisdom and knowledge which would make him richer still. Secrets of Christs love and power he had guessed at, but felt that that love and power utterly transcended his highest experience. For himself, therefore, and for those for whom he yearned, he was still covetous of more, to know more of that which passeth knowledge. And such, down through all the centuries, has been the aim and effort of the Christian life. Each generation received the measure of knowledge its predecessor had gained; but along with the old, new aspects presented themselves, not contradicting but broadening out the old, and thereupon the enlarged but unfinished structure passed on to other hands.
Spurgeon has three recommendations to give.
(1) Make great efforts to acquire information, especially of a Biblical kind. Be masters of your Bibles whatever other works you have not searched, be at home with the writings of the prophets and apostles. Let the word of God dwell in you richly. Having given that the precedence, neglect no field of knowledge. The presence of Jesus on the earth has sanctified the whole realm of nature; and what He has cleansed, call not you common. All that your Father has made is yours, and you should learn from it.
I begin to perceive that it is necessary to know some one thing to the bottomwere it only literature. And yet, sir, the man of the world is a great feature of this age; he is possessed of an extraordinary mass and variety of knowledge; he is everywhere at home; he has seen life in all its phases; and it is impossible but that this great habit of existence should bear fruit.1 [Note: R. L. Stevenson, The Dynamiter.]
(2) Learn always to discriminate between things that differ; and at this particular time this point needs insisting on very emphatically. Many run after novelties, charmed with every new thing; learn to judge between truth and its counterfeits. Others adhere to old teachings; like limpets they stick to the rock; and yet these may only be ancient errors; wherefore prove all things, and hold fast that which is good. The use of the sieve and the winnowing fan is much to be commended. A man who has asked the Lord to give him clear eyes, by which he shall see the truth, and discern its bearings, and who, by reason of the constant exercise of his faculties, has obtained an accurate judgment, is one fit to be a leader of the Lords host.
(3) Hold firmly what you have learned. Alas! in these times, certain men glory in being weathercocks; they hold fast nothing; they have, in fact, nothing worth the holding. Ever learning, and never able to come to the knowledge of the truth, is the motto of the worst rather than of the best of men. Are they to be our model? I shape my creed every week was the confession of one of these divines to me. Whereunto shall I liken such unsettled ones? Are they not like those birds which frequent the Golden Horn, and are to be seen from Constantinople, of which it is said that they are always on the wing, and never rest? No one ever saw them alight on the water or on the land, they are for ever poised in mid-air. The natives call them lost soulsseeking rest and finding none; and, methinks, men who have no personal rest in the truth, if they are not themselves unsaved, are, at least, very unlikely to be the means of saving others.
Knowledge hath two wings, Opinion hath but one,
And Opinion soon fails in its orphan flight;
The bird with one wing soon droops its head and falls,
But give it two wings, and it gains its desire.2 [Note: Jalaluddin Rumi.]
2. To higher life. Go forward is a summons to individuals and to the Church to advance in Christian character. No worthy, no abiding character can be formed without a basis of belief. But on the other hand, what avails a foundation if it is not built upon? What will it avail to say or think that we are of the root if we show none of the fruit? So the command runs: Go forward, build up yourselves on your most holy faith. Stone after stone, row after row, of gracious character has to be built up with care and diligence. Add to your faith courage, and to courage knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love.
No one reaches at once the full measure of the stature of manhood in Jesus Christ. In Him there is placed before us an ideal, infinitely perfect and beautiful, to which we may be ever drawing nearer, and still find it shining above us, like a star that dwells apart. His riches we shall never exhaust, freely as we may draw upon Him. As God has made the soul of man capable of indefinite expansion, so He has set before it in Christ a career of infinite growth and progress.1 [Note: J. Legge.]
Schiller says it is a scientific fact that the animal nature of man, if let have its way, becomes dominant over the spiritual toward middle life; and John Henry Newman says that unless they are subdued by high religious and moral principle, material interests inevitably submerge mans whole nature into selfish indifference towards all with which self is not concerned. And Dante places mans encounter with the three animalsthe fierce lion of wrath and pride; luxury, the spotted panther; and the gaunt, hungry wolf of avaricein the middle period of mans life. There can be no doubt that men and women nearing middle age need to be roused to the necessity of keeping close to God as the only source of fresh impulse to righteousness.2 [Note: L. A. Banks.]
3. To fuller service. There is among us sometimes a notion that religion consists rather in passive emotions than in active deeds. As if in religion man had simply to bare his heart that it might be played on as a stringed instrument by the hand of God. As if spiritual thought and emotion were the whole of religion. That is but half the truth. Out of this inward experience must grow a life devoted to good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. Not every one that saith to me Lord, Lord, but he that doeth the will of my Father, shall enter the kingdom.
After all, we shall be known by what we have done, more than by what we have said. I hope that, like the Apostles, our memorial will be our acts. There are good brethren in the world who are unpractical. The grand doctrine of the Second Advent makes them stand with open mouths, peering into the skies, so that I am ready to say, Ye men of Plymouth, why stand ye here gazing up into Heaven? The fact that Jesus Christ is to come again is not a reason for star-gazing, but for working in the power of the Holy Ghost. Be not so taken up with speculations as to prefer a Bible-reading over an obscure passage in Revelation to teaching in a ragged-school or discoursing to the poor concerning Jesus. We must have done with day-dreams, and get to work. I believe in eggs, but we must get chickens out of them. I do not mind how big your egg is, it may be an ostrichs egg if you like; but if there is nothing in it, pray clear away the shell. If something comes of your speculations, God bless them; and even if you should go a little further than I think it wise to venture in that direction, still, if you are thereby made more useful, God be praised for it!1 [Note: C. H. Spurgeon.]
Some seven centuries ago there was a young Italian keeping a feast with his friends one night; and he wearied of the feast and of the jests. There was nothing wrong, only a friendly feast. He quietly withdrew and went out and stood thoughtfully beneath the blue Italian sky. By and by his friends came out, and they walked home together, and they said to him, You are in love. He said nothing, but he had a far-away look upon his face, like a man who is looking into another world. You are in love. Who is it? the friends said. I am, he replied, and my bride is called Poverty. No one has been anxious to woo her since Jesus lived, and I am going to serve her all my days. That young Italian became immortal as one of the greatest Christians who ever lived, under the name of St. Francis. He felt the burden of responsibility to serve the world. He lifted up his rod in Gods strength and went forward.2 [Note: L. A. Banks.]
III
The Hindrances
What are the hindrances to progress? The history of the children of Israel suggests these three
1. We shall not go forward if we look back. Jeremiah describes the people asking the way to Zion with their faces thitherward. After the roll-call of Gods heroes in the Epistle to the Hebrews there is the application, Let us run the race that is set before us, looking unto Jesus. With very many the reason they never go forward is that they live looking backward. The story of Lots wife has a lesson for all timeturned not into salt, but into stone. Nothing is more sure to turn one to stone than to live looking back. It is to lose all sympathy with the present and all hope for the future; and that past is always distorted and deceptive. Israel was kept from going forward because they dreamed of the leeks, and garlic, and cucumber, and the sweet waters of the Nile. How conveniently they forgot the crack of the taskmasters whip and the cruel decree that doomed their sons to death!
I was on Dartmoor some years ago, when we were overtaken by a dense mist. My friend, who knew the moor well, said he would bring us straight to the point we wanted, knowing the part of the stream at which we stood and the direction in which we wanted to go. For a while we went on safely enough; then I stopped and turned to button my waterproof. He too turned for a moment to speak to me. Then instantly he cried, I have lost my bearings. That turn did it. I dont know the way any longer. We went on, thinking we were right, but an hour later, found ourselves back by the bank of the river we had left. We had gone in a complete circle. Now, said he, we can start again; but we must not stop for anything. Away we went, and he led us right across to the point we wanted. Later he explained to me that knowing the direction at the outset he kept his eye on some furze bush or rock straight before him and so led us in a fairly straight line. If you lose that, said he, you are sure to go in a circle.1 [Note: M. G. Pearse.]
Here must the Christian onward press,
Through toil and sweat, through foul and fair;
In days of gladness or distress
Of looking back he must beware.
His life of grace must still advance,
His onward gaze fixed on the goal,
With penance, ever new, enhance
The love and virtue of his soul.
2. Another hindrance to progress is to go round instead of going forward. The Sunday Service, hymn, and prayer, and sermon, the round of observances; the daily prayer, the round of phrases. How many of us know this same disease? How many of us suffer from it? Always going on; never going farther. Always going on, but never going forward. The old failings just as they were; no victories, no new possessions, no new visions, no new hopes, no added strength, no fuller service; day after day, week after week, year after yearthe same fixed round.
I met with a singular occurrence during my holiday this year. I had gone for a days fishing. The river was very low and clear, and my only hope was in crouching under the rocks and hiding myself. Suddenly as I bent down absorbed in my work, not a sound about me but the tinkle of the waterfall, or the brawl of the shallows, there came a faint bleat at my side. I looked over the rock, and there was a sheep standing deep in the water. I called to my friend who was with me, and together we lifted the poor beast up over the steep bushy bank. To our unutterable disgust, it instantly turned and flopped into the water again. Again we leaned over the bank, and lifted it out once more, and this time took care to take it far enough to be safe. At once it began to walk, but only went round and round. What is the matter with it? said I, recalling the West-country saying, as mazed as a sheep. Oh, said my friend, it has got the rounders, something the matter with the brain. They think they are going on, but they are always going round. Poor thing, said I. I know many people like that, only it is something the matter with the heart. They think they are going on, but they are always going round.1 [Note: M. G. Pearse.]
3. A third hindrance is fear. Israel often looked forward, but got no farther. They said, Their cities are walled up to heaven. The men are giants, in whose sight we are as grasshoppers, and they went back again to the dreary round in the wilderness. Now our safety is in going on.
When I was in South Africa, I heard a humorous storytrue, I may say, for it came to me at first hand. Two young men who had three days holiday had set their hearts on riding up the country each to see the young lady to whom he was engaged. With light hearts they started, and entered the forest through which we were riding when my friend told me the story. Surrounded by the glory of the blue sky, under the shadow of the trees they were riding along briskly, when suddenly they were startled by a terrible roar. They pulled up their horses instantly and turned to each other. That is a lion. No doubt about that, said one. It is not safe to go on, said the other. Then each thought of the lady he loved so well, and begrudged that the rare holiday should be spoiled, and so they pushed on a few yards farther. Then came another roar, and again they stopped. It is a lionenraged too. And they dreaded to proceed. Along the path came a cheery old gentleman, who greeted them with a bright Good-day, and then disappeared in front of them amongst the trees. They had called to him about the lion that threatened them, but he was stone deaf, and thinking only it was some pleasant observation about the weather, had nodded and gone on. Once more there came the roar. The horsemen, concerned more about the safety of him who had just left them than their own, said, We must go and warn him. He is too deaf to hear the roar. Then was it, as they turned the corner, that they reached a round pool in the heart of the wood, and on the edge of it there sat a group of bull-frogs, whose thunder had melted the hearts of the lovers, and threatened their holiday. With a laugh at their own fright, they hastened on their way. It is a lion, saith Fear. We must stay. But he who goes on shall find most commonly that it is but a bull-frog. Go forward.1 [Note: M. G. Pearse.]
Be you still, be you still, trembling heart;
Remember the wisdom out of the old days.
He who trembles before the flame and the flood,
And the winds that blow through the starry ways,
Let the starry winds and the flame and the flood
Cover over and hide, for he hath no part
With the proud, majestical multitude.2 [Note: W. B. Yeats.]
Literature
Banks (L. A.), Sermons which have won Souls, 175.
Brown (J. B.), The Sunday Afternoon, 428, 436.
Campbell (Mrs.), Music from the Harps of God, 61.
Creighton (M.), University and other Sermons, 160.
Gray (W. H.), The Childrens Friend, 330.
Huntington (F. D.), Christ in the Christian Year (Trinity to Advent), 98.
Lamb (R.), School Sermons, ii. 138.
Mackray (A. N.), Edges and Wedges, 49.
Matheson (G.), Times of Retirement, 119.
Singer (S.), Sermons to Children, 132.
Spurgeon (C. H.), An All-Round Ministry, 40.
Vaughan (J.), Sermons (Brighton Pulpit), x. No. 821.
Christian World Pulpit, vi. 72 (Ann); xxiv. 204 (Legge); xxxviii. 138 (Nicholls); lix. 1 (Farrar); lxi. 253 (Davenport); lxvi. 168 (Taylor); lxviii. 395 (Snell).
Churchmans Pulpit (Easter Day and Season), vii. 246 (Frothingham).
Preachers Magazine, xi. (1900) 54, 112 (Pearse).
Sermons to Britons Abroad, 274.
Exo 17:4, Jos 7:10, Ezr 10:4, Ezr 10:5, Neh 9:9
Reciprocal: Exo 12:3 – Speak ye 2Ki 20:11 – cried unto Psa 68:11 – Lord Psa 78:53 – so that Psa 99:6 – they called
Exo 14:15. Wherefore criest thou to me? Moses, though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of it. Mosess silent prayer prevailed more with God than Israels loud outcries. But is God displeased with Moses for praying? No; he asks this question, Wherefore criest thou unto me? Wherefore shouldest thou press thy petition any further, when it is already granted? Moses has something else to do besides praying; he is to command the hosts of Israel. Speak to them that they go forward Some think Moses had prayed not so much for their deliverance, he was assured of that, as for the pardon of their murmurings: and Gods ordering them to go forward was an intimation of the pardon. Moses bid 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, saith 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. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. 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.
14:15 And the LORD said unto Moses, Wherefore {i} criest thou unto me? speak unto the children of Israel, that they go forward:
(i) Thus in temptation faith fights against the flesh, and cries with inward groanings to the Lord.
The strong east wind that God sent (Exo 14:21) recalls the wind from God that swept over the face of the primeval waters in creation (Gen 1:2). The cloud became a source of light to the fleeing Israelites but darkness to the pursuing Egyptians (Exo 14:19-20).
"Thus the double nature of the glory of God in salvation and judgment, which later appears so frequently in Scripture, could not have been more graphically depicted." [Note: Kaiser, "Exodus," p. 389.]
The angel switched from guiding to guarding the Israelites. The strong east wind was another miracle like those that produced the plagues (Exo 14:21; cf. Psa 77:16-19).
The two million Israelites could have passed through the sea in the time the text says if they crossed in a wide column, perhaps a half-mile wide (Exo 14:22). Some interpreters take the wall of water literally and others interpret it figuratively.
"The metaphor [water like a wall] is no more to be taken literally than when Ezr 9:9 says that God has given him a ’wall’ (the same word) in Israel. It is a poetic metaphor to explain why the Egyptian chariots could not sweep in to right and left, and cut Israel off; they had to cross by the same ford, directly behind the Israelites." [Note: Cole, p. 121. Cf. Cassuto, pp. 167-69.]
Nevertheless nothing in the text precludes a literal wall of water. [Note: Davis, pp. 163-68, listed several ways of understanding what happened.] This seems to be the normal meaning of the text.
The text does not say that Pharaoh personally perished in the Red Sea (cf. Exo 14:8; Exo 14:10; Exo 14:28; Psa 106:7-12; Psa 136:13-15). [Note: Cole, p. 120. Cf. Jack Finegan, Let My People Go, p. 87; and Oliver Blosser, "Did the Pharaoh of the Exodus Drown in the Red Sea?" It’s About Time, (July 1987):11.]
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
THE COMMAND GIVEN TO THE ISRAELITES IN THEIR STRAITS
Though this command was given under peculiar circumstances in which it cannot literally be applied to us, yet, in the spirit of it, it is applicable to all the Lords people when reduced to difficulties in the way of their duty. And it may, not improperly, suggest to us the following reflections. Difficulties in the way of our duty,
Thus may all of us take to ourselves the advice that is given in the Book of Ecclesiasticus; My son, if thou set thy heart to seek the Lord, prepare thy soul for temptation.]
It is well to be aware of the difficulties that are in our way; for they,
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Great Texts of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)