has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. The Israelites encamp in Etham. 20 And they took their jour A. M. 2513. An. Exod. Isr. 1. Abib or Nisan. 21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give Num. ix. 15; x. 34; xiv. 14; Deut. i. 33; Neh. ix. 12, 19; Psa. lxxviii. 14; xcix. 7; cv. 39; Isa. iv. 5; 1 Cor. x. l. reference to those of the other patriarchs. See the notes on Gen. xlix. 29. Verse 20. Encamped in Etham] As for the reasons assigned on ver.. 17, God would not lead the Israelites by the way of the Philistines' country, he directed them towards the wilderness of Shur, chap. xv. 22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. Verse 21. The Lord went before them] That by the LORD here is meant the Lord Jesus, we have the authority of St. Paul to believe, 1 Cor. x. 9: it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest. Went up harnessed] D chamushim. It is truly astonishing what a great variety of opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems Pillar of a cloud] This pillar or column, which to be the ideal meaning of the word chamash. appeared as a cloud by day, and a fire by night, was As it was natural to expect that in such circumstances the symbol of the Divine presence. This was the there must have been much hurry and confusion, the Shechinah or Divine dwelling place, and was the coninspired writer particularly marks the contrary, to show tinual proof of the presence and protection of GOD. that God had so disposed matters that the utmost It was necessary that they should have a guide to diregularity and order prevailed; and had it been other-rect them through the wilderness, even had they taken wise, thousands of men, women, and children must the most direct road; and how much more so when have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1760 yards in a mile, the dividing 120,000 by 1760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit. Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be considered, it may serve to place this explanation in a still clearer point of view. Verse 19. Moses took the bones of Joseph] See the note on Gen. 1. 25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Acts vii. 15, 16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in - they took a circuitous route not usually travelled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of THREE Very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom travelled by night,. but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, 1 Cor. x. 1, 2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents They are led by the A. M. 2513. B. C. 1491. A. M. 2513. B. C. 1491. them light; to go by day and of the cloud by day, nor the An. Exod. Isr. 1. night: Abib or Nisan. 22. He took not away the pillar the people. the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud.covering them, there are several references in Scripture. Thus: He spread a CLOUD for their COVERING; Psa. cv. 39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a CLOUD and SMOKE BY DAY, and the shining of a FLAMING FIRE by night; for upon all the glory shall be a DEFENCE, (or COVERING,) Isa. iv. 5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Num. ix. 16, 17, 18, &c. . Verse 22. He took not away the pillar of the cloud] Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Josh. iii. 10, &c. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron, We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth. It is also worthy of remark that, the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself? 1. EXTRAORDINARY manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were digged, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pil Abib or Nisan. lars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity, that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord's Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from HIM. 2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness. 3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, "tempers even the blast to the shorn lamb." Trust in him therefore with all thy heart, and never lean to thy own understanding. 4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistances of his grace and Spirit to the exigencies The Israelites encamp EXODUS. `at Pi-hahiroth. of his creatures, giving at some times, when peculiar though he may have an orthodox creed, is a hold of trials require it, more particular manifestations of his unclean.spirits, and an abomination in the sight of the mercy and goodness; but at all times, such evidences Lord. Reader, let not these observations be fruitless of his approbation as are sufficient to satisfy a pious to thee. God gives thee his word and his Spirit, faithful heart. It is true the pillar of fire was more obey this word that thou grieve not this Spirit. The observable in the night, because of the general dark- following figurative saying of a Jewish rabbin is worness, than the pillar of cloud was by day; yet the thy of regard: "God addresses Israel and says, My latter was as convincing and as evident a proof of his son, I give thee my lamp, give me thy lamp. If thou presence, approbation, and protection as the former. keep my lamp, I will keep thy lamp; but if thou quench It is the duty and interest. of every sound believer in my lamp, I will extinguish thy lamp :" i. e., I give Christ to have the witness of God's Spirit in his soul thee my word and Spirit, give me thy heart and soul. at all times, that his spirit and ways please his Maker; If thou carefully attend to my word, and grieve not but in seasons of peculiar difficulty he may expect the my Spirit, I will preserve thy soul alive; but if thou more sensible manifestations of God's goodness. A rebel against my word, and quench my Spirit, then thy good man is a temple of the Holy Spirit; but he who light shall be put out, and thy soul's blessedness extin has an unholy heart, and who lives an unrighteous life, guished in everlasting darkness. .CHAPTER XIV. The Israelites are commanded to encamp before Pi-hahiroth, 1, 2. God predicts the pursuit of Pharaoh, 3, 4. Pharaoh is informed that the Israelites are fled, and regrets that he suffered them to depart, 5. He musters his troops and pursues them, 6-8. Overtakes them in their encampment by the Red Sea, 9. The Israelites are terrified at his approach, 10. They murmur against Moses for leading them out, 11, 12. Moses encourages them, and assures them of deliverance, 13, 14. God commands the Israelites to advance, and Moses to stretch out his red over the sea that it might be divided, 15, 16; and promises utterly to discomfit the Egyptians, 17, 18. The angel of God places himself between the Israelites and the Egyptians, 19. The pillar of the cloud becomes darkness to the Egyptians, while it gives light to the Israelites, 20. Moses stretches out his rod, and a strong east wind blows, and the waters are divided, 21. The Israelites enter and walk on dry ground, 22. The Egyptians enter also in pursuit of the Israelites, 23. The Lord looks out of the pillar of cloud on the Egyptians, terrifies them, and disjoints their chariots, 24, 25. Moses is commanded to stretch forth his rod over the waters, that they may return to their former bed, 26. He does so, and the whole Egyptian army is overwhelmed, 27, 28, while every Israelite escapes, 29. Being thus saved from the hand of their adversaries, they acknowledge the power of God, and credit the mission of Moses, 30, 31. pi Be NOTES ON CHAP. XIV. Verse 2. Encamp before Pi-hahiroth] hachiroth, the mouth, strait, or bay of Chiroth. tween Migdol, a migdol, the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, sy baal tsephon, the lord or master of the watch, probably an idol temple, where a continual guard, watch, or light was kept up for the defence of one part of the haven, or as a guide to ships. Dr. Shaw thinks that chiroth may denote the valley which extended itself from the wilderness of Etham to the Red Sea, and that the part in which the Israelites encamped was called Pi-hachiroth, i. e., the mouth or bay of Chiroth. See his Travels, p. 310, and his account at the end of Exodus. Verse 3. They are entangled in the land] God A. M. 2513. An. Exod. Isr. I. 4 And I will harden Pharaoh's heart, that he shall follow after them; and I f will be honoured upon Pharaoh, and upon all his host; e Chap. iv. 21; vii. 3. Chap. ix. 16; yer. 17, 18; Romans ix. 17, 22, 23. himself brought them into straits from which no human power or art could extricate them. Consider their situation when once brought out of the open country, where alone they had room either to fight or fly. Now they had the Red Sea before them, Pharaoh and his host behind them, and on their right and left hand fortresses of the Egyptians to prevent their escape; nor had they one boat or transport prepared for their passage! If they be now saved, the arm of the Lord must be seen, and the vanity and nullity of the Egyptian idols be demonstrated. By bringing them into such a situation he took from them all hope of human help, and gave their adversaries every advantage against them, so that they themselves said, They are entangled in the land, the wilderness hath shut them in. Verse 4. I will harden Pharaoh's heart] After re 6 And he made ready his chariot, and took wherefore hast thou dealt thus with us, to his people with him: 7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. 8 And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel and the children of Israel went out with a high hand. m 9 But the Egyptians pursued after them, (all the horses and chariots of Pharaoh, and his horsemen, and his army,) and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. Chap. vii. 5. Psa. cv. 25. Chap. xv. 4. Ver. 4. Chap. vi. 1; xiii. 9; Num. xxxiii. 3. Chap. xv. 9; Josh. xxiv. 6; 1 Mac. iv. 9. Josh. xxiv. 7; Neh. ix. 9; Psa. xxxiv. 17; cvii. 6. Psa. cvi. 7, 8.-P Chap. v. 21; vi. 9. lenting and giving them permission to depart, he now changes his mind and determines to prevent them; and without any farther restraining grace, God permits him to rush on to his final ruin, for the cup of his iniquity was now full. : Verse 5. And it was told the king-that the people fled] Of their departure he could not be ignorant, because himself had given them liberty to-depart but the word fled here may be understood as implying that they had utterly left Egypt without any intention to return, which is probably what he did not expect, for he had only given them permission to go three days' journey into the wilderness, in order to sacrifice to Jehovah; but from the circumstances of their departure, and the property they had got from the Egyptians, it was taken for granted that they had no design to return; and this was in all likelihood the consideration that weighed most with this avaricious king, and determined him to pursue, and either recover the spoil or bring them back, or both. Thus the heart of Pharaoh and his servants was turned against the people, and they said, Why have we let Israel go from serving us? Here was the grand-incentive to pursuit; their service was profitable to the state, and they were determined not to give it up. Verse 7. Six hundred chosen chariots, &c.] According to the most authentic accounts we have of war-chariots, they were frequently drawn by two or by four horses, and carried three persons: one was charioteer, whose business it was to guide the horses, carry us forth out of Egypt? 12 P Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. 13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will show to you to-day for the Egyptians whom ye have scen to-day, ye shall see them again no more for ever. 14 shall : The LORD shall fight for you, and ye hold your peace. 42 Chron. xx. 15, 17; Isa. xli. 10, 13, 14.- Or, for whereas ye have seen the Egyptians to-day, &c.-s Ver. 25; Deut. i. 30;. iii. 22; xx. 4; Josh. x. 14,, 42; xxiii. 3; 2 Chron. xx. 29; Neh. iv. 20; Isa. xxxi. 4.- Isa. xxx. 15. but he seldom fought; the second chiefly defended the charioteer; and the third alone was properly the combatant. It appears that in this case Pharaoh had collected all the cavalry of Egypt; (see ver. 17;) and though these might not have been very numerous, yet, humanly speaking, they might easily overcome the unarmed and encumbered Israelites, who could not be supposed to be able to make any resistance against cavalry and war-chariots. Verse 10. The children of Israel cried out unto the Lord.] Had their prayer been accompanied with faith, we should not have found them in the next verses murmuring against Moses, or rather against the Lord, through whose goodness they were now brought from under that bondage from which they had often cried for deliverance. Calmet thinks that the most pious and judicious cried unto God, while the unthinking and irreligious murmured against Moses. Verse 13. Moses said-Fear ye not]. This exhortation was not given to excite them to resist, for of that there was no hope; they were unarmed, they had no courage, and their minds were deplorably degraded. Stand still] Ye shall not be even workers together with God; only be quiet, and do not render yourselves wretched by your fears and your confusion.. See the salvation of the Lord] Behold the deliverance which God will work, independently of all human help and means. Ye shall see them again no more] Here was strong faith, but this was accompanied by the spirit of pro The Lord promises to deliver A. M. 2513. Abib or Nisan. 15 And the LORD said unto | upon Pharaoh, upon his chariots, An. Exod. Isr. 1. Moses, Wherefore criest thou and upon his horsemen. 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 w get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. A. M. 2513. 19 And the angel of God, Abib or Nisan. y 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 2 it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. · 21 And Moses a stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and u Verse 21, 26; chapter vii. 19.—Verse 8; chapter vii. 3. y Ch. xiii. 21; xxiii. 20; xxxii. 34; Num. xx. 16; Isa. lxiii. 9. w Ver. 4.- x Ver. 4. phecy. God showed Moses what he would do, he believed, and therefore he spoke in the encouraging manner related above.. Verse 14. The Lord shall fight for you] Ye shall have no part in the honour of the day; God alone shall bring you off, and defeat your foes. Ye shall hold your peace.] Your unbelieving fears and clamours shall be confounded, and ye shall see that by might none shall be able to prevail against the Lord, and that the feeblest shall take the prey when the power of Jehovah is exerted. z See Isa. viii. 14; 2 Cor. iv. 3.- a Ver. 16. get himself honour by this miraculous act, and that the Egyptians shall know, i. e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God. Verse 19. The angel of God] It has been thought by some that the angel, i. e., messenger, of the Lord, and the pillar of cloud, mean here the same thing. An angel might assume the appearance of a cloud; and even a material cloud thus particularly appointed might be called an angel or messenger of the Lord, for such is the literal import of the word ' malach, an angel. It is however most probable that the Angel of the covenant, the Lord Jesus, appeared on this occasion in behalf of the people; for as this deliverance was to be an illustrious type of the deliverance of man from the power and guilt of sin by his incarnation and death, it might have been deemed necessary, in the judgment of Divine wisdom, that he should appear chief agent in this most important and momentous criOn the word angel, and Angel of the covenant, see the notes on Gen. xvi. 7; xviii. 13; and Exod. iii. 2. 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 encour-sis. agement 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. Verse 16. Lift thou up thy rod] Neither Moses nor his rod could be any effective instrument in a work which could be accomplished only by the omnipotence of God; but it was necessary that he should appear in it, in order that he might have credit in the sight of the Israelites, and that they might see that God had chosen him to be the instrument of their deliverance. Verse 18. Shall know that I am the Lord] Pha-the purposes of his will. raoh had just recovered from the consternation and con- Verse 21. The Lord caused the sea to go back] That fusion with which the late plagues had overwhelmed part of the sea over which the Israelites passed was, him, and now he is emboldened to pursue after Israel; according to Mr. Bruce and other travellers, about four and God is determined to make his overthrow so sig-leagues across, and therefore might easily be crossed nal by such an exertion of omnipotence, that he shall in one night. In the dividing of the sea two agents Verse 20. It was a cloud and darkness to them, &c.] That the Israelites might not be dismayed at the appearance of their enemies, and that these might not be able to discern the object of their pursuit, the pillar of cloud moved from the front to the rear of the Israelitish camp, so as perfectly to separate between them and the Egyptians. It appears also that this cloud had two sides, one dark and the other luminous: the luminous side gave light to the whole camp of Israel during the night of passage; and the dark side, turned towards the pursuing Egyptians, prevented them from receiving any benefit from that light. How easily can God make the same thing an instrument of destruction or salvation, as seems best to his godly wisdom! He alone can work by all agents, and produce any kind of effect even by the same instrument; for all things serve |