อพยพ 14:10 วิจารณ์

The departure of the children of Israel out of Egypt (which was indeed the birth of the Jewish church) is made yet more memorable by further works of wonder, which were wrought immediately upon it. Witness the records of this chapter, the contents whereof, together with a key to it, we have, Heb 11:29. "They passed through the Red Sea as by dry land, which the Egyptians assaying to do were drowned;" and this they did by faith, which intimates that there was something typical and spiritual in it. Here is, I. The extreme distress and danger that Israel was in at the Red Sea. 1. Notice was given of it to Moses before (Exo 14:1-4). 2. The cause of it was Pharaoh's violent pursuit of them (Exo 14:5-9). 3. Israel was in a great consternation upon it (Exo 14:10-12). 4. Moses endeavours to encourage them (Exo 14:13, Exo 14:14). II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it (Exo 14:15-18). 2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp (Exo 14:19, Exo 14:20). 3. By the divine power the Red Sea is divided (Exo 14:31), and is made, (1.) A lane to the Israelites, who marched safely through it (Exo 14:22, Exo 14:29). But, (2.) To the Egyptians it was made, [1.] An ambush into which they were drawn (Exo 14:23-25). And, [2.] A grave in which they were all buried (Exo 14:26-28). III. The impressions this made upon the Israelites (Exo 14:30, Exo 14:31).

We have here, I. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, Exo 14:10. They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all on foot, unarmed, undisciplined, disquieted by long servitude, and (which was worst of all) now penned up by the situation of their camp, so that they could not make their escape. On the one hand was Pi-hahiroth, a range of craggy rocks impassable; on the other hand were Migdol and Baalzephon, which, some think were forts and garrisons upon the frontiers of Egypt; before them was the sea; behind them were the Egyptians: so that there was no way open for them but upwards, and thence their deliverance came. Note, We may be in the way of our duty, following God and hastening towards heaven, and yet may be in great straits, troubled on every side, Co2 4:8. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case (Gen 32:7); when without are fightings, it cannot be otherwise but that within are fears: what therefore was the fruit of this fear? According as that was, the fear was good or evil. 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, Exo 14:11, Exo 14:12. They give up themselves for lost; and as if God's arm were shortened all of a sudden, and he were not as able to work miracles today as he was yesterday, they despair of deliverance, and can count upon nothing but dying in the wilderness. How inexcusable was their distrust! Did they not see themselves under the guidance and protection of a pillar from heaven? And can almighty power fail them, or infinite goodness be false to them? Yet this was not the worst; they quarrel with Moses for bringing them out of Egypt, and, in quarrelling with him, fly in the face of God himself, and provoke him to wrath whose favour was now the only succour they had to flee to. As the Egyptians were angry with themselves for the best deed they ever did, so the Israelites were angry with God for the greatest kindness that was ever done them; so gross are the absurdities of unbelief. They here express, (1.) A sordid contempt of liberty, preferring servitude before it, only because it was attended with some difficulties. A generous spirit would have said, "If the worst come to the worst," as we say, "It is better to die in the field of honour than to live in the chains of slavery;" nay, under God's conduct, they could not miscarry, and therefore they might say, "Better live God's freemen in the open air of a wilderness than the Egyptians' bondmen in the smoke of the brick-kilns." But because, for the present, they are a little embarrassed, they are angry that they were not left buried alive in their house of bondage. (2.) Base ingratitude to Moses, who had been the faithful instrument of their deliverance. They condemn him, as if he had dealt hardly and unkindly with them, whereas it was evident, beyond dispute, that whatever he did, and however it issued, it was by direction from their God, and with design for their good. What they had said in a former ferment (when they hearkened not to Moses for anguish of spirit), they repeat and justify in this: We said in Egypt, Let us alone; and it was ill-said, yet more excusable, because then they had not had so much experience as they had now of God's wonderful appearances in their favour. But they had as soon forgotten the miracles of mercy as the Egyptians had forgotten the miracles of wrath; and they, as well as the Egyptians, hardened their hearts, at last, to their own ruin; as Egypt after ten plagues, so Israel after ten provocations, of which this was the first (Num 14:22), were sentenced to die in the wilderness. II. The seasonable encouragement that Moses gave them in this distress, Exo 14:13, Exo 14:14. He answered not these fools according to their folly. God bore with the provocation they gave to him, and did not (as he might justly have done) chose their delusions, and bring their fears upon them; and therefore Moses might well afford to pass by the affront they put upon him. Instead of chiding them, he comforts them, and with an admirable presence and composure of mind, not disheartened either by the threatenings of Egypt or the tremblings of Israel, stills their murmuring, with the assurance of a speedy and complete deliverance: Fear you not. Note, It is our duty and interest, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. 1. He assures them that God would deliver them, that he would undertake their deliverance, and that he would effect it in the utter ruin of their pursuers: The Lord shall fight for you. This Moses was confident of himself, and would have them to be so, though as yet he knew not how or which way it would be brought to pass. God had assured him that Pharaoh and his host should be ruined, and he comforts them with the same comforts wherewith he had been comforted. 2. He directs them to leave it to God, in a silent expectation of the event: "Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; be not contriving what course to take, but follow your leader; wait God's appearances, and take notice of them, that you may see how foolish you are to distrust them. Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace; you need not so much as give a shout against the enemy, as Jos 6:16. The work shall be done without any concurrence of yours." Note, (1.) If God himself bring his people into straits, he will himself discover a way to bring them out again. (2.) In times of great difficulty and great expectation, it is our wisdom to keep our spirits calm, quiet, and sedate; for then we are in the best frame both to do our own work and to consider the work of God. Your strength is to sit still (Isa 30:7), for the Egyptians shall help in vain, and threaten to hurt in vain.

INTRODUCTION TO EXODUS 14 This chapter begins with directions of God to Moses, to be given to the children of Israel about the course they were to steer in their journey, with the reason thereof, Exo 14:1, which they observing, a report was brought to Pharaoh that they were fled, and this determined him and his servants to get ready and pursue after them, as they did with a great army, Exo 14:5, which when the Israelites saw, it put them in great fear, and set them to murmuring and complaining against Moses for bringing them out of Egypt, Exo 14:10, who desired them to be still and quiet, and they should see the salvation of the Lord, Exo 14:13, and he is bid to order the people to go on in their journey, and to take his rod and stretch it over the sea and divide it, that Israel might pass through it on dry ground, and the Egyptians follow them, whereby God would be honoured and glorified, Exo 14:15, upon which the Angel of the Lord in a pillar of cloud removed from before there, and went behind them for their protection, Exo 14:19, and Moses stretching out his hand over the sea, and a strong east wind blowing upon it, the waters divided and the Israelites went into it, and the Egyptians followed them, but their host being troubled by the Lord, and their chariot wheels taken off, they found themselves in great danger, and were thrown into a panic, Exo 14:20 and upon Moses's stretching out his hand again over the sea, the waters returned, and Pharaoh and his host were drowned, but the Israelites passed through safely, as on dry land, Exo 14:26, which great work of the Lord being observed by them, influenced their fear of him, their faith in him and his servant Moses, Exo 14:30.

And when Pharaoh drew nigh,.... Or "caused to draw nigh" (t); that is, his army, brought it very near to the camp of the Israelites: the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; in great numbers, with full speed, threatening them with utter destruction: and they were sore afraid; being an unarmed people, though numerous, and so unable to defend themselves against armed and disciplined troops; and besides, through their long time of slavery their spirits were broken, and were a mean, abject, dispirited people; and especially were so on the sight of the Egyptians, whom they had so many years looked upon and served as their lords and masters: and the children of Israel cried out unto the Lord: had they prayed unto him in this their distress for help and assistance, protection and preservation, with an holy and humble confidence in him for it, they had acted a right and laudable part; but their crying out to him seems to be only an outcry of the troubles they were in, and rather the effect of despair than of faith and hope; and was by way of complaint and lamentation of their miserable condition and circumstances, as appears by what follows, which shows what temper of mind they were in. (t) "fecit accedere", Pagninus, Montanus; "admovit castra", Junius & Tremellius.

The Israelites are commanded to encamp before Pi-hahiroth, Exo 14:1, Exo 14:2. God predicts the pursuit of Pharaoh, Exo 14:3, Exo 14:4. Pharaoh is informed that the Israelites are fled, and regrets that he suffered them to depart, Exo 14:5. He musters his troops and pursues them, Exo 14:6-8. Overtakes them in their encampment by the Red Sea, Exo 14:9. The Israelites are terrified at his approach, Exo 14:10. They murmur against Moses for leading them out, Exo 14:11, Exo 14:12. Moses encourages them, and assures them of deliverance, Exo 14:13, Exo 14:14. God commands the Israelites to advance, and Moses to stretch out his rod over the sea that it might be divided, Exo 14:15, Exo 14:16; and promises utterly to discomfit the Egyptians, Exo 14:17, Exo 14:18. The angel of God places himself between the Israelites and the Egyptians, Exo 14:19. The pillar of the cloud becomes darkness to the Egyptians, while it gives light to the Israelites, Exo 14:20. Moses stretches out his rod, and a strong east wind blows, and the waters are divided, Exo 14:21. The Israelites enter and walk on dry ground, Exo 14:22. The Egyptians enter also in pursuit of the Israelites, Exo 14:23. The Lord looks out of the pillar of cloud on the Egyptians, terrifies them, and disjoints their chariots, Exo 14:24, Exo 14:25. Moses is commanded to stretch forth his rod over the waters, that they may return to their former bed, Exo 14:26. He does so, and the whole Egyptian army is overwhelmed, Exo 14:27, Exo 14:28, while every Israelite escapes, Exo 14:29. Being thus saved from the hand of their adversaries, they acknowledge the power of God, and credit the mission of Moses, Exo 14:30, Exo 14:31.

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.

GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31) Speak unto the children of Israel, that they turn and encamp--The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pi-hahiroth--the mouth of the defile, or pass--a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migdol--a fortress or citadel. Baal-zephon--some marked site on the opposite or eastern coast.

when Pharaoh drew nigh, the children of Israel lifted up their eyes--The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [WILKINSON and HENGSTENBERG].

Passage of the Israelites through the Red Sea; Destruction of Pharaoh and His Army. - Exo 14:1, Exo 14:2. At Etham God commanded the Israelites to turn (שׁוּב) and encamp by the sea, before Pihachiroth, between Migdol and the sea, before Baalzephon, opposite to it. In Num 33:7, the march is described thus: on leaving Etham they turned up to (על) Pihachiroth, which is before (על־פּני( e in the front of) Baalzephon, and encamped before Migdol. The only one of these places that can be determined with any certainty is Pihachiroth, or Hachiroth (Num 33:8, pi being simply the Egyptian article), which name has undoubtedly been preserved in the Ajrud mentioned by Edrisi in the middle of the twelfth century. At present this is simply a fort, which a well 250 feet deep, the water of which is so bitter, however, that camels can hardly drink it. It stands on the pilgrim road from Kahira to Mecca, four hours' journey to the north-west of Suez (vid., Robinson, Pal. i. p. 65). A plain, nearly ten miles long and about as many broad, stretches from Ajrud to the sea to the west of Suez, and from the foot of Atkah to the arm of the sea on the north of Suez (Robinson, Pal. i. 65). This plain most probably served the Israelites as a place of encampment, so that they encamped before, i.e., to the east of, Ajrud towards the sea. The other places just also be sought in the neighbourhood of Hachiroth (Ajrud), though no traces of them have been discovered yet. Migdol cannot be the Migdol twelve Roman miles to the south of Pelusium, which formed the north-eastern boundary of Egypt (Eze 29:10), for according to Num 33:7, Israel encamped before Migdol; nor is it to be sought for in the hill and mountain-pass called Montala by Burckhardt, el Muntala by Robinson (pp. 63, 64), two hours' journey to the northwest of Ajrud, as Knobel supposes, for this hill lies too far to the west, and when looked at from the sea is almost behind Ajrud; so that the expression "encamping before Migdol" does not suit this situation, not to mention the fact that a tower (מגדּל) does not indicate a watch-tower (מצפּה). Migdol was probably to the south of Ajrud, on one of the heights of the Atkah, and near it, though more to the south-east, Baalzephon (locus Typhonis), which Michaelis and Forster suppose to be Heroopolis, whilst Knobel places it on the eastern shore, and others to the south of Hachiroth. If Israel therefore did not go straight into the desert from Etham, on the border of the desert, but went southwards into the plain of Suez, to the west of the head of the Red Sea, they were obliged to bend round, i.e., "to turn" from the road they had taken first. The distance from Etham to the place of encampment at Hachiroth must be at least a six hours' journey (a tolerable day's journey, therefore, for a whole nation), as the road from Suez to Ajrud takes four hours (Robinson, i. p. 66).

When the Israelites saw the advancing army of the Egyptians, they were greatly alarmed; for their situation to human eyes was a very unfortunate one. Shut in on the east by the sea, on the south and west by high mountains, and with the army of the Egyptians behind them, destruction seemed inevitable, since they were neither outwardly armed nor inwardly prepared for a successful battle. Although they cried unto the Lord, they had no confidence in His help, notwithstanding all the previous manifestation so the fidelity of the true God; they therefore gave vent to the despair of their natural heart in complaints against Moses, who had brought them out of the servitude of Egypt to give them up to die in the desert. "Hast thou, because there were no graves at all (אין מבּלי, a double negation to give emphasis) in Egypt, fetched us to die in the desert?" Their further words in Exo 14:12 exaggerated the true state of the case from cowardly despair. For it was only when the oppression increased, after Moses' first interview with Pharaoh, that they complained of what Moses had done (Exo 5:21), whereas at first they accepted his proposals most thankfully (Exo 4:31), and even afterwards implicitly obeyed his directions.