Exodus 14:1-4

CRITICAL NOTES.—

Exodus 14:2. Pi-hahiroth.] Probably a Coptic word, meaning “the place of sedges”—Gesenius, Fürst, Davies, Kalisch. We can scarcely expect to determine the precise route taken by the Israelites in their march out of Egypt, or the exact spot at which they crossed the Red Sea. “Positive identifications,” says Kalisch, “of ancient localities are the more precarious in this region, as it is certain that the northern part of the Gulf of Suez has formed itself, in the course of centuries, into firm land, a fact which, besides other reasons, is indisputably established by the circumstance that towns, as Muzza, which are mentioned by the ancients as sea-places and harbours, are now situated in the interior of the land.” Two or three points alone, bearing on the Israelite’s line of march, seem to be of any real importance; viz.,

(1) that the passage through the sea must have been at a spot where the bed of the sea was narrow enough to be crossed by the Hebrew host in one night;
(2) that the breadth of the waters must yet have been great enough to make the passage on “dry land” the evident result of Divine interposition;
(3) that, relatively to the ancient extension northward of the Gulf, the line of the Israelites’ approach to it must have been observably and notoriously too far to the south, to consist with the most southerly caravan route around the northern point of the Gulf;
(4) that the route actually taken was a deflection from that on which the Hebrews started, so as to disappoint natural anticipation, and give the Egyptians the impression that their late slaves were entangled in the (Egyptian) desert, and had lost their way; and

(5) that all this took place under express Divine guidance (ch. Exodus 13:17; Exodus 13:21), indeed there can be little if any doubt that Jehovah Himself, by His angel, in the “cloudy pillar,” assumed the Leadership of the departing host at least as far back as where the short north road to the land of the Philistines was left. To attribute the ordering of the whole line of march to the Red Sea to the sagacity of Moses, as Kalisch does, is as little complimentary to him, who by this hypothesis missed his way, as it is reverential to the sacred narrative, which it thus hopelessly contradicts.

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 14:1

THE GOOD IN THE TRYING SITUATIONS OF LIFE

The children of Israel had now arrived near the head of the Red Sea, and at the limit of the three days’ journey into the wilderness, for which they had appealed to Pharaoh. It was a critical time with them. Will they return to Egypt? Will they go forward on their march of freedom? At the command of God, as made known to Moses, they continue their journey, and soon find themselves in very perilous circumstances. We cannot advance far into life without meeting with things to perplex us. The Israelites are commanded to change the direction of their march; now they go south to a place called Pi-hahiroth. They could not have been in a more trying position, and yet here they are Divinely lead.

I. That the good are often brought, by the providence of God, into the most trying situations in life (Exodus 14:1). The children of Israel were commanded by God to encamp before Pi-hahiroth, between Migdol and the sea, over against Baal zephon (Exodus 14:1). Here they are led south, in an opposite direction to the Land of Promise. How often are the good conducted along paths which are apparently contrary to their high destiny. This is a trial of their faith. If, at such times, they obey the Divine word, they go right, even though they may seem to be going wrong. No situation could have been, to all appearance, more adverse to the Israelites than that into which they are now Divinely led. The white crest of the great billows was before them. The huge mountains, which they could not climb, were on either side of them Pharaoh and his enraged hosts were behind them. It was indeed a trying situation for them. They could not help themselves. Their best prowess was vain, they could not defeat their enemy. Their best ingenuity was futile, they could not level the mountains. Here they are brought by God; this is to the carnal mind a mystery. Thus, we have a type of the trying circumstances into which the good are sometimes conducted by the wondrous providence of God. They are in search of moral freedom. They are led by Heaven, and yet are brought into great peril. Had they been led by their own judgment, they would have avoided the southward route, and have escaped the sorrow in which they now find themselves. But the sequel of this history proves that God’s way is the wisest, even though it be the roughest, for if between Migdol and the sea we realise our greatest peril, we also realise His richest mercy and His most glorious help. It is in the trying situations of life that we get the best revelations of the love and power of God. When men feel that they cannot help themselves, then God helps them. Thus they are humbled. They are brought to despair of creature aids. Then the promises become precious. The circumstances of life are all divinely ordered with immediate reference to the moral culture of the good; the Israelites were taught a great lesson before Pi-hahiroth. When God fixes our position, it is sure to be a salutary one, even though it be perplexing.

II. That the trying circumstances into which the good are providentially brought are vigilantly observed by the wicked. “For Pharaoh will say of the children of Israel, they are entangled in the land; the wilderness hath shut them in” (Exodus 14:3). It is probable that Pharaoh had employed spies to report to him the movements of the Israelites; at all events, he would be kept well informed in reference thereto. Thus we see how soon the wicked repent of any good action they may have done: they give up their sins, but soon go after them again. The besetting sin of the King was only subdued for a time by judgment,—affliction is not necessarily regenerative. It would seem as though the Spirit of God had now ceased to strive with Pharaoh, and that he is given up to pride and malice. With the keen eye of a warrior he sees the position of Israel in the wilderness.

1. The wicked are vigilant observers of the life and circumstances of the good. Pharaoh watched with the utmost vigilance the flight and circumstances of the Israelites, and all connected with their march was eagerly reported to him. Satan sets the wicked to watch the good, with malicious intent, that they may observe the most favourable opportunity of doing them moral injury. He is politic in his effort to ruin the soul,—he not merely leads a host against it, but seeks to render circumstances helpful to its overthrow. Hence, when the good are in difficulty, they are generally pursued by the devil.

2. The wicked are malicious observers of the life and circumstances of the good. Why did Pharaoh follow the Israelites in this great haste? Did he wish to render them assistance in their perplexity, and to aid them in their march of liberty? No! he came to render their circumstances more trying, and, if possible, to complete their defeat. But malice is not always right in its calculations; it cannot always achieve its unholy purpose, especially when seeking the ruin of the good. It cannot pierce the shield which Heaven throws round about the life committed to its care.

3. The wicked are politic observers of the life and circumstances of the good. Pharaoh watched the march of the Israelites, and when he saw them surrounded by the mountains and the waters, he sought by his army to put the final obstacle in the way of their escape. And so Satan watches the best opportunity of frustrating the march of the soul into freedom. But, the wicked often misinterpret the providence of God in reference to the good, and hence pursue their plans to their own ruin.

III. That the trying situations into which the good are brought are designed ultimately to enhance the glory of God, and the retribution of wicked men “I will be honoured upon Pharaoh,” “That the Egyptians may know that I am the Lord.” God could have conducted the Israelites through the Red Sea before Pharaoh came to their encampment, but that would not have so fully glorified His name,—it would not have shown the terrible retribution of sin. The Divine Being so works the deliverance of the good as to destroy their enemies, and to teach a lesson of trust for the future. Men learn much about God when they are shut in by the land, and when earthly succour is denied them; they learn their own weakness and the all-sufficiency of Jehovah. God is honoured in the overthrow of the sinful. He teaches nations by terrible judgments. Thus all the trying circumstances in which the good are placed will work the glory of God. LESSONS:—

1. Rest patiently in the circumstances in which God has placed you.

2. God is greater than all the hindrances to your true freedom.

3. Follow God, even though it be through the great waters.

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 14:1. God alone orders the Church in all its varied movements.

God’s orders to the Church are generally made known through His ministers.
Ministers must speak, and Israel must hear the mind of God in reference to them.
God’s charge sometimes draws the Church back again when they are forward in redemption.
In the way of redemption, God brings His people into straits overwhelming to sense.
God is pleased to give a sufficient account of the perplexity of His people beforehand.
The plans of wicked persecutors are foreknown to God.
Upon such wicked prospects of persecutors, God gives them up to heart-hardening.
God provides for His own glory in the ruin of such persecutors.
Upon the discovery of God’s will, the Church may submit calmly to sit down in straits.

ILLUSTRATIONS

BY
REV. WM. ADAMSON

Exodus—Route! Exodus 14:2. It is supposed that Moses started from Rameses with the main body—that other divisions took their route from different points in the land of Goshen. If so, all would meet at Succoth—the place of booths. Thence, they proceeded to Etham (Pithorn) on the edge of the wilderness, about three or four miles west of the head of the Gulf of Suez. Thence their natural route would be round its head into the Sinaitic peninsula. But God ordered them to turn and encamp before Pi-hahiroth. There were two ways by which Israel could reach Canaan: the near through Philistia—the far by the wilderness. The near or direct route to Palestine and to Sinai itself lay between Lake Timsah and the Bitter Lakes. These lakes at that time formed part of the Gulf of Suez, and near them stood the frontier city of Etham. They are now distinct from the gulf, but communicate with it by means of the Suez Canal—that wonderful structure which runs across the straight course of Israel to Palestine and to Sinai. These lakes were a kind of salt water marsh—the higher grounds being dotted on the eastern side with tamarisk shrubs, and strewn with shells, presenting almost the appearance of a sea-beach. Through this region Israel wished to pass as the nearest, and, therefore, the most natural route to Syria and Sinai; but God selected for them the far path.

1. Israel was incapable of contending with the warlike hosts of the Philistines.
2. Israel must acquire vigour and experience through the moral discipline of the wilderness.
3. Israel must receive instruction in the great principles of Divine morality and truth at the foot of Sinai. Therefore, at Etham, the way was suddenly changed; and Israel was directed to march towards Pi-hahiroth, i.e., the place where sedge grows—or, the bed of reeds. Clearly this was a more or less marshy locality, and would prove a terrible barrier to any beleaguered host. Behind it stood the frontier watch-tower of Migdol, and on the other hand was Baalzephon, another watch-tower towards the sea. Thus surrounded and entangled, they would seem an easy prey for the vengeful and pursuing foe, who, with twin-horsed chariots, drove madly over meads and sands in fierce array. Like the prophet’s servant, Israel saw but the human foe; while Moses, like the prophet himself, descried the Divine Friend. The eye of faith saw

“The distant hills with flaming chariots gleam,
The wild waste valleys with God’s legions teem.”

—Shipton.

First Steps! Exodus 14:2. An emigrant’s first night at sea, or in the remote backwoods, how dreary the scene! How lonely his heart! How weary the frame! How full of home-longings the heart! Often during the silent night-watches, he hears the fitful meaning of the wind and wave at sea, or the screech and howl of the beasts of prey on land, he wishes himself back in the old country—wishes that he had never left the familiar haunt, even though but the land of brown heath and shaggy wood. The emigrant host of Israel were thus circumstanced. The first joy of setting out had subsided; the terrors of the desert, the mounts, and the sea—the weariness, the hunger, and thirst of their long march over yielding sand and amid soaking marsh, now made them long for Egypt. The green pastures of Goshen—the waving palms—the blooming gardens—the shining water-courses of their forsaken homes rise up before them. They become heartsick. So the Christian pilgrim—as he plunges into the Slough of Despond, falls heavily on the jagged rock, and cuts himself cruelly, or is pursued by armed robbers—wishes himself back in the city, with its palaces of marble and gold—its halls of beauty and light—its homes of gaiety and merriment. It is the first backwater of temptation—the early subsidence of the flood of spiritual enthusiasm!

“When the sky is black and lowering, when the path in life is drear,
Upward lift thy steadfast glances; ’mid the maze of sorrow here.”

—Luther.

Entangled! Exodus 14:3. History tells too vividly the story of Flodden field. The strongly embattled host of Scotland, with its Royal leader—the well-nigh impregnable position, which made Surrey’s heart sink as he led his English ranks within sight of it—the inexplicable folly of the brave monarch in forsaking the place of safety, and placing his army in such a position as to make defeat certain, are all too familiar to the schoolboy. The Scottish soldiers wondered, yet obeyed. Israel wondered at the course their leader took, but they followed. They do not know where they are going, or why they are being led into an inextricable network of difficulties. Well might Pharaoh, trained in all the art of military tactics, feel confident that the vast host were at the mercy of his panoplied warriors. It is said that when the gallant six hundred were bidden ride into the jaws of death at Balaclava, they looked at each other significantly and obeyed. Each read his fellow-soldier’s glance to mean: “A mad act, ending in our death; but English soldiers always obey.” The Russian chronicler has left on record that the Muscovite generals and staff were confident of the total hemming in of the English armies upon the Crimean sea-shore. Pharaoh had a similar conviction that an easy triumph, ending in the complete extirpation of his hated serfs, was before him. He was soon to learn that

“Morning is ever the daughter of night;
All that is black will be all that is bright.”