Study

19. And the angel of God. A sudden change which occurred to prevent a battle is here described; for the angel:, who used to go before the Israelites to show the way: turned to the other side, that he might be interposed between the two camps; and this, in two respects, because the pillar of fire shone upon the Israelites to dissipate the darkness of the night, whilst thick darkness held the Egyptians as it were in captivity, so that they were unable to proceed further. Thus did God both prevent them from advancing, and also held out a torch for His people all night to light them on their way. He, who has been called “Jehovah” hitherto, is now designated by Moses “the Angel;” not only because the angels who represent God often borrow His name, but because this Leader of the people was God’s only-begotten Son, who afterwards was manifested in the flesh, as I have shown upon the authority of Paul. (1 Corinthians 10:4.) It may be remarked, also, that he is said to have moved here and there, as He showed some token of His power and assistance. Most clearly, too, does it appear, that the glory of God, whilst it enlightens the faithful, overshadows the unbelievers, on the other hand, with darkness. No wonder, then, if now-a-days the brightness of the Gospel should blind the reprobate. But we should ask of God to make us able to behold His glory.

21. And Moses stretched out. We have already said that the passage was free and convenient for the Israelites by night, since the pillar of fire replenished their side with light: and certainly so great a multitude could not reach the opposite shore in an hour or two. The Israelites then passed over from evening even till dawn; and then the Egyptians having discovered that they were gone, hastened to follow that they might fall upon their rear. Now, though Moses uses no ornaments of language in celebrating this miracle, yet the bare recital ought to be sufficient; and, therefore, is more emphatic to awaken our admiration than any rhetorical coloring and magnificent eloquence. For who would desire sounding exclamations, in order to be ravished to the highest admiration of the divine power, when he is told simply and in a few words that the sea was divided by the rod of Moses; that space enough for the passage of the people was dry; that the mighty mass of waters stood like solid rocks on either side? Designedly, then, has he set the whole matter before our eyes bare of all verbal splendor; although it will both be celebrated soon after, in accordance with its dignity, in the Canticle, and is everywhere more splendidly magnified by the Prophets and in the Psalms. In this passage let us learn, just as if Moses were leading us to the actual circumstance, to fix our eyes on the prospect of God’s inestimable power, which cannot be sufficiently expressed by any number or force of words. But Moses is very careful not to arrogate more than enough for himself, so as to detract from the praise of God. He had been before commanded to divide the sea with his uplifted rod; he now changes the form of expression, viz., that the waters went back by the command of God. Thus, content with the character of a minister, he makes God alone, as was fit, the author of the miracle. But although it was competent for God to dispel the waters without any motion of the air, yet, that He might show that all nature was obedient to Him, and governed at His will, He was pleased to raise the strong east wind. Meanwhile it is to be remembered, that the sea could not be dried by arty wind, however strong, unless it had been effected by the secret power of the Spirit, beyond the ordinary operation of nature. On which point see my previous annotations on chap. 10:13 and 19.

24. And it came to pass, that, in the morning-watch. In the morning the angel began to look upon the Egyptians, not that they had escaped his sight before; but for the purpose of destroying them by sudden submersion, though he had seemed previously to forget them, when hidden by the cloud.¹⁵⁷¹⁵⁷     La nuit. — Fr. And first, He opened their eyes, that too late they might see whither their mad impetuosity had brought them; and also that they might perceive how they were contending not with man only, but with God; and that thus, being overwhelmed with sudden astonishment, they might not be able to escape to the shore in time; for they were on this account overtaken in the midst of the sea, because terror had thrown them into utter confusion, when they perceived that God was against them. They saw that there was no greater hope of safety than to retreat, because God fought for Israel; but being in complete disorder, they could make no way, and whilst they rather proved hindrances to each other, the sea ingulfed them all.

26. And the Lord said unto Moses. Moses here relates how the sea, in destroying the Egyptians, had no less obeyed God’s command than when it lately afforded a passage for His people, for it. was by the uplifting of the rod of Moses that the waters came again into their place, as they had been before gathered into heaps. The Egyptians now repented of their precipitate madness, and determined, as conquered by God’s power, to leave the children of Israel, and to return home; but God, who willed their destruction, shut up the way of escape at this very crisis. But, that we may know how evident a miracle was here, Moses now adds the circumstance of time, for he says that the morning then appeared, so that the broad daylight might show the whole transaction to the eyes of the spectators. The waters, indeed, were heaped up in the night; but the pillar of fire, which shone on the Egyptians, and pointed out their way, did not allow God’s blessing to be hidden from them. The case of the Egyptians was otherwise: therefore it behooved that they should perish by day, and that the sun itself should render their destruction visible. This also tends to prove God’s power, because, whilst they were endeavoring to fly, He openly urged them on, as if they were intentionally drowning themselves.

28. And the waters returned. In these two verses also Moses continues the same relation. It plainly appears from Josephus and Eusebius what silly tales Manetho¹⁵⁸¹⁵⁸     Les ennemis de Dieu. — Fr. and others have invented about the Exodus of the people; for although Satan has attempted by their falsehoods to overshadow the truth of sacred history, so foolish and trifling are their accounts that they need not refutation. The time itself, which they indicate, sufficiently convicts them of ignorance. But God has admirably provided for our sakes, in choosing Moses His servant, who was the minister of their deliverance, to be also the witness and historian of it; and this, too, amongst those who had seen all with their own eyes, and who, in their peculiar frowardness, would never have suffered one, who was so severe a reprover of them, to make any false statements of fact. Since, then, his authority is sure and unquestionable, let us only observe what his method was, viz., briefly to relate in this place how there was not one left of Pharaoh’s mighty army; that the Israelites all to a man passed over in safety and dry-shod; that, by the rod of Moses, the nature of the waters was changed, so that they stood like solid walls; that by the same rod they were afterwards made liquid, so as suddenly to overwhelm the Egyptians. This enumeration plainly shows an extraordinary work of God to have been here, for as to the trifling of certain profane writers¹⁵⁹¹⁵⁹     “Artapanus, an ancient heathen historian, informs us that this was what the more ignorant Menophites, who lived at a great distance, pretended, though he confesses that the more learned Heliopolitans, who lived much nearer, owned the destruction of the Egyptians and the deliverance of the Israelites to have been miraculous.” — Whiston’s Josephus, Notes on Jew. Ant., 2:16. “At an early period, historians (particularly in Egypt) hostile to the Jews, asserted that Moses, well acquainted with the tides of the Red Sea, took advantage of the ebb, and passed over his army, while the incautious Egyptians, attempting to follow, were surprised by the flood and perished. Yet, after every concession, it seems quite evident that, without one particular wind, the ebb-tide, even in the narrowest part of the channel, could not be kept back long enough to allow a number of people to cross in safety. We have thus the alternative of supposing that a man of the consummate prudence and sagacity, and the local knowledge attributed to Moses, altered, suspended, or at least did not hasten his march, and thus deliberately involved the people whom he had rescued at so much pains and risk, in the danger of being overtaken by the enemy, led back as slaves, or massacred, on the chance that an unusually strong wind would blow at a particular hour, for a given time, so as to keep back the flood, then die away, and allow the tide to return at the precise instant when the Egyptians were in the middle of the passage.” — Milman’s Hist. of the Jews, b. 2. Dr. Kitto says that, in those regions, the blowing of an easterly wind would be in itself a miracle. about the ebb and flow of the Arabian Gulf, it falls to nothing of itself. From these things, therefore, he at last justly infers, that the Israelites had seen the powerful hand of God then and there exerted.

31. And Israel saw. After he has said that the Israelites saw the dead bodies spread upon the seashore, he now adds that in this spectacle God’s hand,¹⁶⁰¹⁶⁰     So in margin, A.V. i.e., His power, appeared, because there was no difficulty in distinguishing between God’s wrath and His fatherly love, in preserving so miraculously an unwarlike multitude, and in destroying in the depths of the sea an army formidable on every account. Moses, therefore, does not unreasonably conclude here that the Divine power was conspicuous in the deliverance of the people. He afterwards adds, that, not without their profit, did the Israelites see God’s hand; because they feared Him, and believed Him, and His servant Moses. “Fear” is here used for that reverence which kept the people in the way of duty, for they were not only affected by dread, but also attracted to devote themselves to God, whose goodness they had so sweetly and delightfully experienced. But although this pious feeling was not durable, at any rate with the greater number of them, it is still probable that it rooted itself in some few of them, because some seed ever remained, nor was the recollection of this blessing entirely destroyed. By the word “believed,” I think that the principal part of fear is marked, and I understand it to be added expositively, as if it were said, “that they reverenced God, and testified this by faithfully embracing His doctrine and obediently submitting themselves to Moses.” I understand it that they were all generally thus affected, because the recognition of God’s hand bowed them to obedience, that they should be more tractable and docile, and more inclined to follow God. But this ardor soon passed away from the greater number of them, as (hypocrites¹⁶¹¹⁶¹     This word, added in the Fr., seems necessary to complete the sense. ) are wont to be only influenced by what is visible and present; although I hold to what I have just said, that, in some small number, the fear of God, which they had once conceived from a sense of His grace, still abode in rigor. Meanwhile, let us learn from this passage that God is never truly and duly worshipped without faith, because incredulity betrays gross contempt of Him; and although hypocrites boast of their heaping all kinds of honor upon God, still they inflict the greatest insult upon Him, by refusing to believe His revelations. But Moses, who had been chosen God’s minister for governing the people, is not unreasonably here united with Him, for although God’s majesty manifested itself by conspicuous signs, still Moses was the mediator, out of whose mouth God willed that His words should be heard, so that the holy man could not be despised without God’s own authority being rejected. A profitable doctrine is gathered from hence, that whenever God propounds His word to us by men, those who faithfully deliver His commands must be as much attended to as if He himself openly descended from heaven. This recommendation of the ministry ought to be more than sufficient to refute their folly, who set at naught the outward preaching of the word. Let us, then, hold fast this principle, that only those obey God who receive the prophets sent from Him, because it is not lawful to put asunder what He has joined together. Christ has more clearly expressed this in the words, —

“He that heareth you, heareth me; and he that despiseth you, despiseth me.” (Matthew 10:40.)

But it is more than absurd, that the Pope, with his filthy clergy, should take this to himself, as if he was to be heard when he puts forward God’s name; for (to pass over many other reasons which I could mention) it will be, first of all, necessary that he should prove himself to be God’s servant, from whence I wish he was not so far removed. For here the obedience of the people is praised on no other grounds but because they “believed the Lord,” and, together with Him, “His servant Moses.”