Holy Bible

Encamp before Pi-hahiroth. Exodus 14:1-4 The good in the trying situations of life J. S. Exell, M. A. I. THAT THE GOOD ARE OFTEN BROUGHT, BY THE PROVIDENCE OF GOD, INTO THE MOST TRYING SITUATIONS IN LIFE (ver. 1). 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 (ver. 3). 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." 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. ( J. S. Exell, M. A. ) In a fix Charles Leach. I was led to take this subject from seeing a sheet almanac upon which was painted a boy who had got his satchel full of apples, which, I presume, he had been stealing. He was hanging by the tips of his fingers from the top of a wall, and just above the wall on the other side was the owner, while at the bottom was a big bulldog, chained to a kennel — he could not go up for fear of the owner, he dare not drop down for fear of the dog; and it said at the bottom, "In a fix." It would be very well for us if that represented the only fix in which we had ever been. I might talk for a considerable time in a general way about men who have been in a fix, but now I want you to give me your attention while I try to point out to you a nation that was once in a fix, and, if I can, teach some lesson, s that may be of use to you and me. There they are — the river before them, rocks on either hand, and the Egyptians behind them. They could not make boats to cross the sea; they could not fly; and were unable to fight — they had not the skill, neither the weapons. The most remarkable thing is this, that God, who had sent Moses to deliver them, had brought them into this very position! Observe, they were in the path of duty — doing just as He had commanded them; suggesting to us the thought that if we would serve our God faithfully, sometimes we may find ourselves "in a fix." There will be times when dark clouds will gather, and we cannot see our way, and we shall feel inclined to give up in despair. But wait a bit. If God has brought them into this fix, He will bring them out of it. There they are; and, see! Pharaoh is following. He did not let the people go until he had been compelled; and, like a man shamed out of half-a-crown for some charitable purpose, he repented afterwards. He went after them designing their ruin, but God designed to ruin him. He designed to put the Lord's people into a fix, and the Lord — who always protects His own — designed to fix him. And then comes this thought: That what seems to tend to our ruin is often over-ruled to our good. A great many years ago there used to be the old stage coach, and in those days they were the chief means of travelling. I have heard some old men say what a terrible thing it was to take a long journey. One day the locomotive was invented; they were going to take goods and people in such quantities and at such a speed as the stage coach never could. The owners of the coaches might declare they were all to be ruined! What would become of them? The stage coach was ruined, but what of its owners? They shared the common advantages of the "puffing billy." This same principle will apply to things of the present day. Years ago, tailoring was said to be a good business. Their sewing was then done by hand. By and by the sewing-machine was invented; and when it was brought to something like perfection, clothing was sewn with it. The tailors were in such a state — it would destroy their prospects! it would ruin their trade! And the dressmakers were in the same excited condition. When were tailoring and dressmaking better than now? They are, I am told, more profitable than they ever were. I give you these illustrations to prove my statement — that very often that which seems to tend to our injury is over-ruled by a merciful Providence to our good. These Egyptians were following the Israelites, and were about to destroy them; they appeared now in the jaws of death, but it was over-ruled. "The wicked," says Solomon, "diggeth a pit, and falleth into it." "He layeth a snare, and his own feet are taken therein." Ah I there are many things you and I cannot understand now. Many a cloud sweeps over our path; many dark things we cannot quite see through. If we could rise above all these things, and see God's doings, perhaps we should rejoice that He sometimes puts us in a fix. We do not see through it all now; we shall by and by. "Sometimes God brings us into straits that He may bring us to our knees." You know that to be true. Often in your sorrow you have looked unto your Father for the help you could not get elsewhere. Observe, if they were in a fix, Moses was not. What did he do? He cried, "Fear not, God will fight for you"; though God has led you here, He will lead you elsewhere. He knew they could do nothing, so he commanded them to stand still. Man's extremity is God's opportunity. Have you never been in a fix like this? Your business has failed, your prospects blighted, your heart smarting through some bereavement. A darling child or wife has been snatched from you. In utter helplessness you have cried, "What can I do?" You can do nothing. You have been doing too long. God has brought all this to teach you to stand still, and let Him do. "Stand still." Oh! there is reason in that. If your God brings you to see your helplessness and poverty, and He reveals His true riches to you, it is worth your while to "stand still." Have salvation; you may. Get His love into your hearts; stand till He makes you free; and when once He does, then comes the cry as Moses gave it, "Forward!" and though there be before you a dark night and a troubled sea, you may go forward with safety. There is this further thought: that though sometimes God allows the enemies of His people to bring them into a fix, be assured the Lord will turn the scales, and bring the enemies into a fix. What He did for these Egyptians — the haters of the friends of God — He may do for you. Many a faithful man o! God has been annoyed, perhaps by you; but be assured, God will annoy you. See what He did for these Egyptians. There was, first, darkness. That which gave light to His people became dark to His enemies. It is dark where the enemies of God are — so dark! Secondly, God troubled them. The children of God crossed the sea, and you know how in following them the Egyptians all perished in the waters, through which the Israelites had passed in safety. One word more. If you are on the side of God and truth, He will be with you, and bring you out of every fix into which you may get whilst serving Him. On the other hand, if you refuse to acknowledge Him, you may get into a fix which you will never be able to get out of. ( Charles Leach. ) Right beginnings; or, no "progress" Bp. F. D. Huntington. Every true and strong life has its sharp transitions, its critical choice, its decisive moment between Migdol and the sea. It is true enough, most of our time we move on in a path no way remarkable, or in a routine with nothing signal or memorable about it. Day takes after day, and the scene, the occupation, the company, helps and hindrances, are much the same from month to month. But look longer, and you find that, however the wheels of habit may run on in a kind of groove, with few startling outside changes, yet somewhere there was a spot where this regular drift got its start and its new direction. You stood alone somewhere, at a parting of two ways, and you chose; and then, as the consequence of that choice, your life went thenceforth in a particular channel, pure or filthy, straight or crooked, heavenward or hellward, long after. And there is nothing exceptional about this. The same law governs national concerns, processes in nature, and mechanics. War, for instance, is well-nigh the staple of history; and yet historians count but fifteen decisive battles of the world, all other vast movements of ages and empires winding like a whirlpool around these bloody centres. So in mechanics. Only now and then, on its turn-table, the engine is set in its new direction; but all it does, or draws, afterwards, proceeds from that momentary pivotal determination. The grain grows clay and night all summer till harvest; but there is a single time of planting. The patriarch lodged only one night at Bethel; but then, afterward, all his journeyings over the Eastern lands were at the bidding of his God. How did you come to be the man you are to-day? There was most likely some hour of choice. Two forms of apparent good lay before you. Two voices spoke. Among all the common questions that rise, this one question rose. It was the question of your soul's eternity. Very likely it had relation, too, to some other soul besides your own — your affection, your duty, to him or her. Per. haps it was in the line of your common doing, only an emergency of larger and uncommon concern. How did you act? Did you say Yes, or No? Did you go or stay? Did you accept the partnership, the companionship, the offer — or refuse? The question is not one of expediency, or taste, or convenience, or profit. It has to do with your soul's life, honour, uprightness, salvation. Such periods can be recalled in memory, I think, by most persons; but never recalled in fact. The rest of life depends on them, and on the way we meet them. We are between Migdol and the sea. Egypt and Pharaoh — an old, bad life, and its despotism of darkness — are behind; the other way the road runs where God will. With Israel it was well that it ran to the baptism in the cloud and in the sea. We have only to enlarge the reach of such a decision, carrying it through the roots and springs of character, to find in it that one all-including, all-controlling choice which turns a bad man into a good one, or creates a living Christian. Indeed, it is of that one radical renewing that the exodus of Israel has always been regarded as the type. ( Bp. F. D. Huntington. ) The Egyptians marched after them. Exodus 14:5-10 Israel pursued J. Parker, D. D. Notice some analogies between the flight of Israel from Egypt and the progress of the sinner from the captivity of the devil. In both cases we have a debased condition of man. kind, a powerful enemy, a pursuing foe, a perilous road, a human ministry, and an omnipotent and gracious Redeemer. I. THE STATE OF ISRAEL IN EGYPT WAS A STATE OF THE UTMOST ABASEMENT. Every sinner is a slave. The wicked man serves a cruel master. He is watched on every hand; all his movements are understood: every desire or aspiration after liberty is turned into an occasion of augmented suffering. Wickedness reduces the volume and quality of manhood. Every bad thought and every wicked deed is so much taken from the completeness and dignity of human nature. II. THE ENEMY OF ISRAEL WAS POWERFUL. So with the great enemy of man. His resources are all but inexhaustible. He is not confined to one series of temptations. The diabolic genius in luring and seducing men to evil dispositions and courses is fertile beyond all parallel. He assaults us through the flesh; he insinuates ruinous ideas into the mind; he secretly touches the very fountains of life. He can touch our nature with a light hand, or he can smite us with tremendous force. III. ISRAEL WAS PURSUED — SO IS THE REDEEMED MAN. It is too frequently expected that when a man forsakes his evil ways, he will at once become an exemplary saint. It is forgotten that the devil relinquishes his hold reluctantly. Years upon years after our conversion to God we are conscious of the presence of the old nature; there are sudden uprisings of forces which we supposed to be extinct. IV. THERE IS AN OMNIPOTENT AND GRACIOUS REDEEMER. In the course of our Christian experience we are often called upon simply to stand still. Herein is shown the tender grace of the living Redeemer. We are weak, we are weary, and there is no more strength left in us; at that point He says, "Waiting shall be accounted as serving, and standing still as the progress of triumphant strength." Israel was not self-redeemed, nor are we; Jesus Christ is the angel of our redemption; trusting to His leadership, neither mountain nor sea shall keep us back from the Canaan of God. ( J. Parker, D. D. ) Difficulty in duty Homilist. I. DIFFICULTY IN DUTY DEEPLY FELT. 1. Our temporary well-being here greatly depends upon the conduct of our contemporaries toward us. 2. The majority of our contemporaries are governed by corrupt principle, 3. The man, therefore, who carries out in his daily life the principles of duty, must more or less excite the anger and create the antagonism of his contemporaries. II. DIFFICULTIES IN DUTY TESTING CHARACTER. 1. Look at the influence of this difficulty upon the Israelites. (1) Their cowardice. (2) Their ingratitude. (3) Their apostacy. 2. Look at the influences of difficulty upon Moses. He now rises into the majesty of the hero. III. DIFFICULTY IN DUTY DIVINELY OVERCOME. Thus it is ever. 1. The nature of moral progress shows this. 2. The promises of God's Word ensure this. ( Homilist. ) The good pursued by old enemies J. S. Exell, M. A. I. THAT THE GOOD, IN SEEKING TO COME OUT OF THE BONDAGE OF SIN, ARE FREQUENTLY PURSUED BY OLD ENEMIES. 1. Satan. He is powerful. He has great resources. He will arouse indwelling corruption. To sense all seems dark. To faith all is bright. We cannot get to the Promised Land without much resistance from the devil. 2. Wicked habits. The habits of youth are not easily conquered, hence they should be carefully formed, or they may impair the Christian career of the future. 3. Wicked companions pursuing with taunts and slanders even to the banks of the Red Sea. These are a terror to many a godly soul. Thus we see that Satan pursues the good with a great army, with many allies, in splendid array, and often strikes fear into their hearts. II. THAT SOMETIMES THE CIRCUMSTANCES OF LIFE APPEAR TO FAVOUR THE PURSUIT OF THE OLD ENEMIES OF THE SOUL. "And overtook them encamping by the sea," etc. The world in which we live is a Pi-hahiroth, and the devil knows it: but the God who has brought us from Egypt can bring us from before Pi-hahiroth, if we trust in Him — He is greater than the pursuing enemies. III. THAT THE PURSUIT OF THE OLD ENEMIES OF THE SOUL OFTEN AWAKENS THE SORROWFUL APPREHENSION OF THE GOOD. "And when Pharaoh drew near... sore afraid." How often does it happen that when the good are followed by their old enemies, they forget the mercies of the past, the power of God, and look only to the on-coming foe. They think they will have to yield to the prowess of Satan, and go back to the old bondage of the soul. But we see in this narrative the folly of allowing the advance of old enemies to awaken terror in the heart of the good; for they are only advancing that the power of God may be seen in their defeat. Good people of melancholy temperament sometimes think that they made a mistake in coming out of Egypt, and that they will never reach Canaan. Such fears are dishonouring to the grace of God. IV. THAT THE PURSUIT OF THE OLD ENEMIES OF THE SOUL MUST BE MET UNDER THE GUIDANCE OF HEAVEN. "Fear ye not, stand still, and see the salvation of the Lord." It is a blessed fact that God adapts the method of His redemption to the weak condition of His people. 1. The enemies of the soul are overcome by God. He alone can give salvation from the enmity of Satan, from the weakness of self, and from the perilous circumstances of the wilderness life. 2. The soul must wait patiently the outcome of this aid. The good know not by what method of discipline the Lord will deliver them from their old habits of evil. We see here the advantage of having God as our Helper, in that He can make a way for our feet through the sea.Lessons: 1. That the good, being pursued by the enemies of their old life, are in constant need of Divine grace. 2. That progress in the freedom of the soul is in spite of the enmity of Satan. 3. That all moral progress is the outcome of the help of God to the soul. ( J. S. Exell, M. A. ) Pursuit of the entangled The things of the world are so many purveyors for Satan. When Pharaoh had let the people go, he heard after a while that they were entangled in the wilderness, and supposes that he shall, therefore, now overtake them and destroy them. This stirs him up to pursue them. Satan, finding those whom he has been cast out from entangled in the things of the world, by which he is sure to find an easy access unto them, is encouraged to attempt upon them afresh, as the spider to come down upon the strongest fly that is entangled in his web: for he comes by his temptations only to impel them unto that whereunto by their own lusts they are inclined, by adding poison to their lusts, and painting to the objects of them. And oftentimes by this advantage he gets so in upon the souls of men, that they are never well free of him more whilst they live. And as men's diversions increase from the world, so do their entanglements from Satan. When they have more to do in the world than they can well manage, they shall have more to do from Satan than they can well withstand. When men are made spiritually faint, Satan sets on them as Amalek did on the faint and weak of the people that came out of Egypt. ( J. Owen , D. D. ) Hast thou taken us away to die in the wilderness? Exodus 14:11, 12 The foolish way in which many people anticipate difficulties J. S. Exell, M. A. I. THAT MANY PEOPLE MEET ANTICIPATED DIFFICULTIES IN A SPIRIT OF GREAT FEAR. II. THAT MANY PEOPLE MEET ANTICIPATED DIFFICULTY IN A SPIRIT OF COMPLAINT AGAINST THOSE WHO HAVE GENEROUSLY AIDED THEM IN THEIR ENTERPRISE. It is base to turn upon men who have spent their best energy and wisdom in our service when trouble seems to threaten, But this is the way of the world, a momentary cloud will eclipse a lifetime of heroic work. III. THAT MANY PEOPLE MEET ANTICIPATED DIFFICULTIES IN A SPIRIT WHICH DEGRADES PREVIOUS EVENTS OF A GLORIOUS CHARACTER. Lessons: 1. That when trials threaten we should trust in God. 2. That fear weakens men in the hour of trial. 3. That it is ungenerous to murmur against those who earnestly seek our good. ( J. S. Exell, M. A. ) An unreasonable complaint During one of the campaigns in the American Civil War, when the winter weather was very severe, some of Stonewall Jackson's men, having crawled out in the morning from their snow-laden blankets half frozen, began to curse him as the cause of their sufferings. He lay close by under a tree, also snowed up, and heard all this; but, without noticing it, presently crawled out too, and, shaking off the snow, made some jocular remark to the nearest men, who had no idea he had ridden up in the night and lain down amongst them! The incident ran through the army in a few hours, and reconciled his followers to all the hardships of the expedition, and fully re-established his popularity. Fear ye not, stand still, and see the salvation of the Lord. Exodus 14:13 The temper for the crises of life B. Jowett, M. A. I. The question was once asked by an eminent thinker, WHETHER NATIONS, LIKE INDIVIDUALS, COULD GO MAD. There certainly have been movements, like the Reformation or the French Revolution, of which no one could foretell the existence or power. But such movements, like the cataclysms of geology, have been rare, and they seem likely to be rarer as the world goes on. Yet this is not the aspect of the world which our imagination presents to us. There are the two opposite poles of feeling, the one exaggerating, the other minimizing, actions and events; the one all enthusiasm and alarm, the other cynical and hopeless. The true temper in politics is the temper of confidence and hope. "Stand still, and see the salvation of the Lord." Be patient, and instead of changing every day with the gusts of public opinion, observe how curiously, not without a Divine providence, many things work themselves out into results which we never foresaw. II. A TEMPER OF CONFIDENCE AND REPOSE IS NEEDED IN MATTERS OF RELIGION. The great changes in religious opinion during the last forty years have taken two directions — Rome and Germany. These changes are far from unimportant, but the temper of alarm and exaggeration is not the right way of dealing with them. Amid the charges of religious opinions and the theological discord which distracts the world, we may possess our souls in peace. If sometimes our ears are thrilled and our minds confused by the Babel of voices which dins around us, we may turn from without, and listen calmly to that voice which speaks to us from within, of love, and righteousness, and peace. III. LET US APPLY THE SAME PRINCIPLE TO OUR OWN LIVES. We need to see ourselves as we truly are, in all our relations to God and to our fellow-men. We need to carry into the whole of life that presence of mind which is required of the warrior who in the hour of conflict is calm, and sees what he foresaw. ( B. Jowett, M. A. ) A duty and a blessing E. B. Pusey, D. D. I. These words which to fleshly Israel must have seemed so strange, and which to weak faith echo so strangely still, contain two parts, A DUTY AND A BLESSING. They were to "stand still," and so should they see the salvation of God. And this condition of blessing runs continually through the whole history of the Jewish and Christian Church. When God has tried His chosen servants or His chosen people, the most frequent trial perhaps has been this, whether they would tarry the Lord's leisure, be content to receive God's gift in God's way, hasten not, turn not to the right hand or the left, but "stand still" and see the salvation of God. By patient (the word implies suffering) waiting for God, an unresisting resistance unto blood, did the Church take root in the whole world. II. It is for instruction only that we may ask WHY GOD SHOULD SO HAVE ANNEXED THE BLESSING OF CONQUEST TO ENDURING SUFFERING, AND MADE PATIENCE MIGHTIER THAN WHAT MEN CALL ACTIVE VIRTUES. 1. It may be that it has some mysterious connection with the sufferings of Christ. Vicarious suffering may be so far well-pleasing to God as having a communion with the sufferings of His beloved Son, and doubtless it may make those who are partakers of it more capable of the communication of the merits and influence of His passion. 2. Then, also, it may be needful, in the wisdom of God, for the perfecting of His saints. As all trial implies pain, so the trial of the most precious vessels, it may be, is to be accompanied by pains proportionate. 3. It is evident, that so God's power and glory are most shown in averting suffering, or in crowning the enduring faith by His blessing. 4. Since man's self-will was the cause of his fall, God would thus teach him to renounce dependence upon himself, to quit his own wisdom and his own schemes, and do God's will. ( E. B. Pusey, D. D. ) Lessons G. Hughes, B. D. 1. It concerns God's instruments of salvation to reason quietly with a froward people who despise it. 2. God much contends by His ministers to remove the unbelieving fears of His people. 3. Stability in faith is God's command to cure fears in unbelief. 4. Jehovah's salvation is worth the looking unto by His poor creatures in faith. 5. Present salvation God can and will give to His people to quiet them. in believing. 6. God's command for faith carries proportionable reason for it in all cases. 7. Causes of fear which hinder faith God removeth at His pleasure. 8. In God's great redemption, typical and real, the Church is passive, not a word to it. 9. In such appearances of God it is but just with men to be silent from murmuring (ver. 14). ( G. Hughes, B. D. ) Faith and fear T. Hughes. As man is capable of different forms of actions, so is he susceptible of various kinds of emotions. There are two kinds of emotions which govern mankind more than any others — faith and fear. These comprehend almost all the interests, and sway almost all the actions of life. They are often opposed to each other, and frequently fear conquers faith. Fear is a power governed more by sense than faith; it is more selfish and timid than it. Faith is a more spiritual and religious power than fear, and must conquer all fear and all opposing powers before men can be powerful and triumphant. I. Let us observe, first, THE TRIUMPH OF FEAR OR FEELING OVER FAITH. 1. Faith is often opposed and conquered when immediate danger appears, and when it cannot point to immediate deliverance. 2. When the superficial inclination of man is opposed and self-denial demanded, faith often is vanquished, and feeling triumphs. 3. Faith is often conquered by sense or feeling when reason cannot comprehend and explain things in God's dealings towards His creatures. 4. Feeling often overcomes faith when religion appears to militate against what men consider their present interest. 5. Feeling sometimes gets the advantage over faith on the ground of ease and indulgence. 6. Faith also is often conquered for want of free and open heart and mind to receive truth and conviction. Prejudice and narrowness of mind are deadly enemies to faith, as they are to the advancement of truth and right life everywhere. 7. I mention another ground on which faith is too often conquered by feeling — namely, because it looks to the future for its full reward. Feeling has no patience to wait; it must be satisfied with its objects now; whilst faith rises above the visible and the present to the unseen and the future. II. We shall now notice THE TRIUMPH OF FAITH OVER SENSE AND FEELING. Though faith is above feeling, it is not necessarily opposed to it; it works through it, and makes it subordinate to its influence and end. The unity of the two is essential to make men strong and happy; when they are divided the happiness of men is marred, and their strength of heart and character is shorn. 1. When the mind is profoundly convinced of truth it conquers. In the degree the mind is capable of deep conviction, it is strong, and this also is one of the strongholds of faith. When the mind becomes thoroughly imbued with the importance and truth of anything, it possesses the first qualification of conquest over all opposition and difficulty; and never till then can great things be accomplished. 2. Another condition under which faith proves itself triumphant is a deep conviction of need. Conviction of need, either personally or relatively, is both the reason and power of any and every effort, and no great sacrifice and conquest will be accomplished without. 3. For the development and triumph of faith, it is requisite as a condition that the soul should be convinced of the failure and insufficiency of all sensuous and finite things to satisfy its requirements. 4. It is requisite that the moral perception and feeling of the soul should be opened and awakened to see and feel things as they are before faith can conquer. Though faith is a power of confidence in the dark, it is nevertheless a power that thrives in light, and demands all the evidence the case in hand permits. 5. Faith conquers whilst the soul lives in close union with God, and carries with it a consciousness of His presence; for conscious communion with God is the power as well as the life of the soul, and so long as this is enjoyed faith is triumphant. III. We come now to THE TRIUMPH OF GOD OVER NATURE — "See the salvation of the Lord, which He will show to you to-day." Such a salvation was not wrought in the ordinary course of nature. Apparently the forces and laws of nature were against the possibility of it; it was a Divine display of Divine triumph of God over nature. 1. The event is represented as authentic and real. It is not an allegory, or any ideal manifestation representing a potential possibility, or a thing to excite human fancy. 2. The event was a manifestation, and produced in subordination to the purpose of mercy. 3. The event was produced for a moral and religious end. God had repeatedly promised to deliver them, and the act was a fulfilment of an old and repeated engagement. The promise was made and performed on the ground of religion. 4. The event is in harmony with its conditions. The event is not professed to be the production of ordinary power, which would be inconsistent; for it is an extraordinary one, and there must be some equality between the power of production and the production itself. The event is professed to be an extraordinary manifestation of an infinite power; and unless this power itself is denied in the fact of its existence, it is hard to guess how the event can be considered impossible. The event is professed to have been produced for a wise and sufficient reason.Lessons: 1. The dealings of God are suitable always to the occasion. He works in the right time and place, when and where the thing is needed. 2. It is possible to be in a condition which is beyond all human and natural deliverance. 3. God sometimes delays His deliverance to an extreme hour. 4. Where duty is clear, difficulties should not prevent an effort to perform it. 5. The difference between the real and the unreal is seen most clearly in extreme conditions. 6. There are things in life which we meet once, and we pass on and never meet again. 7. Genuine and deep-rooted faith shows its superiority in circumstances that baffle sensuous reasoning. ( T. Hughes. ) Direction in dilemma Our text exhibits the posture in which a man should be found while exercised with trial. Methinks, also, it shows the position in which a sinner should be found when he is under trouble on account of sin. We will employ it in both ways. I. Take our text first as A PICTURE OF THE BELIEVER WHEN HE IS REDUCED TO GREAT STRAITS. Then God's command to him is, "Stand still, and see the salvation of the Lord." In this brief sentence there are two things very conspicuous: first, what is to be done, "Stand still"; and secondly, what is to be seen, "See the salvation of the Lord." 1. What is to be done? Faith hears the bidding of her faithful God, and is not willing to be shut up in the iron cage of despair; nay, she defies the old giant to put so much as a finger upon her. Lie down and die? that she never will while her God bids her stand. See the word "stand." What does it mean? Keep the posture of an upright man, ready for action, expecting further orders, cheerfully and patiently awaiting the directing voice. But in what way are we to "stand still"? Surely it means, among other things, that we are to wait awhile. Time is precious, but there are occasions when the best use we can make of it is to let it run on. A man who would ride post.haste had better wait till he is perfectly mounted, or he may slip from the saddle. He who glorifies God by standing still is better employed than he who diligently serves his own self-will.(1) Wait in prayer, however. Call upon God and spread the case before Him; tell Him your difficulty, and plead His promise of aid.(2) Wait in faith, for unfaithful, untrusting waiting is but an insult to the Lord. Believe that if He shall keep you tarrying even till midnight, yet He will come at the right time; the vision shall come and shall not tarry.(3) Wait in quiet patience, not murmuring because you are under the affliction, but blessing God for it. 2. But now, secondly, what is to be seen? You are to see the salvation of God. In your present temporal trials you are to see God's power and love manifested. Now, I think I hear you say, "Well, one thing I know, I cannot deliver myself out of the dilemma in which I am now placed. I had some dependence once upon my own judgment and upon my own ability, but that dependence is entirely gone." It is a good thing for you sometimes, Christi

Benson Commentary Exodus 14:1 And the LORD spake unto Moses, saying, Exodus 14:1-2 . The Lord spake — Or rather had spoken, before they came to Succoth, Exodus 12:37 . For what was there briefly and generally expressed, is here more largely and particularly declared, together with the occasion of it, which was God’s command. Speak unto the children of Israel — They were got to the edge of the wilderness, Exodus 13:20 , and one stage or two would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off on the right hand from Canaan, and to march toward the Red sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi-hahiroth — Or, the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal-zephon were cities of Egypt, and probably garrisoned. Exodus 14:2 Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. Exodus 14:3 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. Exodus 14:3-4 . Pharaoh will say they are entangled — He will presume that you are hemmed in between the rocks and the sea. I will harden Pharaoh’s heart — See note on Exodus 4:21 ; Exodus 7:13-14 . The meaning is, that Pharaoh would take occasion, from the apparently distressed situation the Israelites were now in, enclosed with mountains, deserts, and Egyptian garrisons, to harden his heart. He would even be so desperate as to attempt to follow and bring them back again into their former state of bondage. I will be honoured upon Pharaoh — By the manifestation of my power and justice. Exodus 14:4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. Exodus 14:5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? Exodus 14:5 . It was told the king that the people fled — As they had been ordered by the Lord to turn a different way from that which led directly to mount Horeb, it is probable that, as soon as Pharaoh heard of it, he concluded they had no intention of going thither, but were escaping out of Egypt. He either forgot, or would not own, that they had departed with his consent; and therefore was willing it should be represented to him as a revolt from their allegiance. Why have we done this? — They, who never truly repented of their sins, now heartily repent of their only good action. Exodus 14:6 And he made ready his chariot, and took his people with him: Exodus 14:7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. Exodus 14:7 . Six hundred chosen chariots — The strength of ancient Egypt, which is a plain country, consisted in cavalry and military chariots. Indeed, it appears from sundry passages of Scripture, that the eastern nations in general, in the early ages of the world, made great use of armed chariots in war. Captains over every one of them — Or rather over all of them, distributing the command of them to his several captains. Exodus 14:8 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 an high hand. Exodus 14:8 . With a high hand — Boldly and resolutely. It seems the latter part of the verse had better be rendered, even the children of Israel, going away with a high hand, or, in other words, in spite of him. Exodus 14:9 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 Pihahiroth, before Baalzephon. Exodus 14:9-10 . Chariots and horsemen — It seems he took no foot with him, because the king’s business required haste. The children of Israel cried out unto the Lord — Partly by petition, and partly by complaint and expostulation; probably, however, more from despair than trust in God, for they were sore afraid, and their fears were aggravated by the presence and outcries of their wives and children. They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited by long servitude, and now pent up, so that they could not escape. On one hand was Pi-hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal-zephon, forts 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 upward, and thence their deliverance came. Exodus 14:10 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD. Exodus 14:11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Exodus 14:12 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. Exodus 14:13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. Exodus 14:13-14 . Moses said, Fear ye not, stand still — Hebrew, make yourselves to stand. Let not your hearts fail, or sink, or stagger, through unbelief: but with quiet minds look up to God. The Lord shall fight for you, and ye shall hold your peace — Ye shall contribute nothing to the victory, neither by your words nor by your deeds. A remarkable instance this of the composure of Moses’s mind, and the sedateness of his temper, and how well he deserved the character given him Numbers 12:3 , of being one of the meekest of men. He did not answer these fools according to their folly: he does not chide, but comforts them; and with an admirable presence of mind, not in the least disconcerted or disheartened, either by the approach of Pharaoh, or the tremblings of Israel, he stills their murmurings, calmly exhorting them to take heart and trust in God. It is our duty 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. Exodus 14:14 The LORD shall fight for you, and ye shall hold your peace. Exodus 14:15 And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: Exodus 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. Moses’s silent prayer prevailed more with God than Israel’s 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 God’s 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. Exodus 14:16 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. Exodus 14:17 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. Exodus 14:18 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. Exodus 14:19 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: Exodus 14:19 . 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,) and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of 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 toward sin and sinners, but a bright and pleasant side toward those that are Israelites indeed. Exodus 14:20 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. Exodus 14:21 And Moses 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 made the sea dry land , and the waters were divided. Exodus 14:21-22 . And Moses stretched out his hand, &c. — We have here the history of that work of wonder which is so often mentioned both in the Old and New Testaments. An instance of God’s almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rearward, the waters were a wall to them on their right hand, and on their left — Moses and Aaron, it is likely, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterward through the wilderness less formidable. This march through the sea was in the night, and not a moonshine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful; but where God leads us, he will light us; while we follow his conduct we shall not want his comforts. Exodus 14:22 And the children of Israel went into the midst of the sea upon the dry ground : and the waters were a wall unto them on their right hand, and on their left. Exodus 14:23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. Exodus 14:23 . And the Egyptians went in after them into the midst of the sea — They thought, Why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot. Exodus 14:24 And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, Exodus 14:24 . The Lord — Called the angel before; looked unto the host of the Egyptians — He looked upon them in anger, Psalm 104:32 . He visited them with marks of his displeasure, and troubled the Egyptians with terrible winds, lightnings, and thunders, Exodus 15:10 ; Psalm 77:18-19 ; also, with terror of mind. Through the pillar of fire and of the cloud — It seems not improbable but that, whereas the cloudy part of the pillar had been toward the Egyptians hitherto, it now turned the other side toward them, and confounded them with showing them their situation. Exodus 14:25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians. Exodus 14:25 . They drave heavily — They had driven furiously, but they now found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. They had been flying upon the back of Israel as the hawk on the dove; but now they cried, Let us flee from the face of Israel. Exodus 14:26 And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. Exodus 14:26 . And the Lord said unto Moses, Stretch out thy hand over the sea — And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, that Pharaoh’s magicians, Jannes and Jambres, perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living. Exodus 14:27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. Exodus 14:27 . The sea returned to its strength — Its force had, as it were, been checked and held back by the reins of the divine power; but now full scope is given to its impetuous rage. The expression implies that the sea returned not leisurely, as in ordinary tides, but rushed upon them precipitately. Exodus 14:28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. Exodus 14:29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Exodus 14:30 Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. Exodus 14:30 . Israel saw the Egyptians dead upon the sea-shore — Rather, Israel upon (or from) the sea-shore saw the Egyptians dead — That is, saw their dead bodies floating upon the waters. It is likely, however, that the bodies of many of them were cast on shore, and became food to the beasts and birds of prey that frequent the wilderness, which may be the meaning of Psalm 74:14 ; and that the Israelites had the benefit of the spoil, especially of their arms, which they wanted. The Egyptians were very curious in preserving the bodies of their great men; but here the utmost contempt is poured upon the grandees of Egypt: see how they lie, heaps upon heaps, as dung upon the face of the earth! Exodus 14:31 And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. Exodus 14:31 . The people feared the Lord — This great work, which the Lord had done upon the Egyptians, was a means of begetting in them, for the present at least, awful thoughts of God, and devout affections toward him. And they believed the Lord and his servant Moses — Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven, no, not in the greatest straits! They would never again quarrel with Moses, nor talk of returning to Egypt. How well were it for us if we were always in as good a frame as we are in sometimes! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Exodus 14:1 And the LORD spake unto Moses, saying, CHAPTER XIV. THE RED SEA. Exodus 14:1-31 . It would seem that the Israelites recoiled before a frontier fortress of Egypt at Khetam (Etham). This is probable, whatever theory of the route of the Exodus one may adopt; and it is still open to every reader to adopt almost any theory he pleases, provided that two facts are borne in mind: viz., first, that the narrative certainly means to describe a miraculous interference, not superseding the forces of nature, but wielding them in a fashion impossible to man; and second, that the phrase translated "Red Sea"[25] ( Exodus 18:18 , Exodus 15:4 ) is the same which is confessed by all persons to have that meaning in Exodus 23:31 , and in Numbers 21:4 and Numbers 33:10 . Checked, without loss or with it, they were bidden to "turn back," and encamp at Pi-hahiroth, between Migdol and the sea. And since Migdol is simply a watch-tower (there were several in the Holy Land, including that which gave her name to Mary Magdal-ene), we are to infer that from thence their inexplicable movements were signalled back to Pharaoh. It was the natural signal for all the wild passions of a baffled and half-ruined tyrant to leap into flame. We are scarcely able to imagine the mental condition of men who conceived that a God Who had dealt out death and destruction might be far from invincible from another side. But ages after this, a campaign was planned upon the ingenious theory that "Jehovah is a god of the hills but He is not a god of the valleys" ( 1 Kings 20:28 ); and plenty of people who would scorn this simple notion are still of opinion that He is a God of eternity and can save them from hell, but a little falsehood and knavery are much better able to save them from want in the meanwhile. Nay, there are many excellent persons who are not at all of opinion that the prince of this world has been dethroned. Therefore, when his enemies recoiled from his fortresses and wandered away into the wilderness of Egypt, entangling themselves hopelessly between the sea, the mountains, and his own strongholds, it might well appear to Pharaoh that Jehovah was not a warlike deity, that he himself had now found out the weak point of his enemies, and could pursue and overtake and satisfy his lust upon them. There is a significant emphasis in the song of Miriam's triumph--"Jehovah is a man of war." At all events, it was through an imperfect sense of the universal and practical importance of Jehovah as a factor not to be neglected in his calculations, through exactly the same error which misleads every man who postpones religion, or limits the range of its influence in his daily life,--it was thus, and not through any rarer infatuation, that Pharaoh made ready six hundred chosen chariots and all the chariots of Egypt, and captains over all of them. And his court was of the same mind, saying, "What is this that we have done, that we have let Israel go from serving us?" These words are hard to reconcile with the strange notion that until now a return after three days was expected, despite the torrent of blood which rolled between them, and the demands by which the Israelitish women had spoiled the Egyptians. Upon this theory it is not their own error, but the bad faith of their servants, which they should have cried out against. At the sight of the army, a panic seized the servile hearts of the fugitives. First they cried out unto the Lord. But how possible it is, without any real faith, to address to Heaven the mere clamours of our alarm, and to mistake natural agitation for earnestness in prayer, we learn by the reproaches with which, after thus crying to the Lord, they assailed His servant. Were there no graves in that land of superb sepulchres--that land, now, of universal mourning? Would God that they had perished with the firstborn! Why had they been treated thus? Had they not urged Moses to let them alone, that they might serve the Egyptians? And yet these men had lately, for the very promise of so much emancipation as they now enjoyed, bowed their heads in adoring thankfulness. As it was their fear which now took the form of supplication, so then it was their hope which took the form of praise. And we, how shall we know whether that in us which seems to be religious gladness and religious grief, is mere emotion, or is truly sacred? By watching whether worship and love continue, when emotion has spent its force, or has gone round, like the wind, to another quarter. How did Moses feel when this outcry told him of the unworthiness and cowardice of the nation of his heart? Much as we feel, perhaps, when we see the frailties and failures of converts in the mission-field, and the lapse of the intemperate who have seemed to be reclaimed for ever. We thought that perfection was to be reached at a bound. Now we think that the whole work was unreal. Both extremes are wrong: we have much to learn from the failures of that ancient church, in which was the germ of hero, psalmist, and prophet, which was indeed the church in the wilderness, and whose many relapses were so tenderly borne with by God and His messenger. The settled faith of Moses, and the assurances which he could give the agitated people,[26] contrast nobly with their alarm. But his confidence also had its secret springs in prayer, for the Lord said to him, "Wherefore criest thou unto Me? speak unto the children of Israel that they go forward." The words are remarkable on two accounts. Can prayer ever be out of place? Not if we mean a prayerful dependent mental attitude toward God. But certainly, yes, if God has already revealed that for which we still importune Him, and we are secretly disquieted lest His promise should fail. It is misplaced if our own duty has to be done, and we pass the golden moments in inactivity, however pious. Christ spoke of men who should leave their gift before the altar, unpresented, because of a neglected duty which should be discharged. And perhaps there are men who pray for the conversion of the heathen, or of friends at home, to whom God says, Wherefore criest thou unto Me? because their money and their faithful efforts must be given, as Moses must arouse himself to lead the people forward, and to stretch his wand over the sea. And again the forces of nature are on the side of God: the strong wind makes the depths of the sea a way for the ransomed to pass over. History has no scene more picturesque than this wild night march, in the roar of tempest, amid the flying foam which "baptized" them unto Moses,[27] while the glimmering waters stood up like a rampart to protect their flanks; the full moon of passover above them, shown and hidden as the swift clouds raced before the storm, while high and steadfast overhead, unshaken by the fiercest blast, illumined by a mysterious splendour, "stood" the vast cloud which veiled like a curtain their whole host from the pursuer. This it was, and the experience of such protection that the Egyptians, overawed, came not near them, which gave them courage to enter the bed of the sea; and as they trod the strange road they found that not only were the waters driven off the surface, but the sands were left firm to traverse. But when the blind fury of Pharaoh, "hardened" against everything but the sense that his prey was escaping, sent his army along the same track, and this after long delay, at a crisis when every moment was priceless, then a new element of terrible sublimity was added. Through the pillar of cloud and fire Jehovah looked forth on the Egyptian host, as they pressed on behind, unable to penetrate the supernatural gloom, cold fear creeping into every heart, while the chariot wheels laboured heavily in the wet sand. In that direful vision at last the question was answered, "Who is Jehovah, that I should let His people go?" Now it was the turn of those who said "Israel is entangled in the land, the wilderness hath shut them in," themselves to be taken in a worse net. For at that awful gaze the iron curb of military discipline gave way; their labouring chariots, the pride and defence of the nation, were forsaken; and a wild cry broke out, "Let us fly from the face of Israel, for Jehovah"--He who plagued us--"fighteth for them against the Egyptians." But their humiliation came too late,--for in the morning watch, at a natural time for atmospheric changes, but in obedience to the rod of Moses, the furious wind veered or fell, and the sea returned to its accustomed limits; and first, as the sands beneath became saturated, the chariots were overturned and the mail-clad charioteers went down "like lead," and then the hissing line of foam raced forward and closed around and over the shrieking mob which was the pride and strength of Egypt only an hour before. But, as the story repeats twice over, with a very natural and glad reiteration, "the children of Israel walked on dry land in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left" ( Exodus 14:29 , cf. Exodus 14:22 ). FOOTNOTES: [25] The Sea of Zuph, or reeds, the word being used of the reeds in which Moses was laid by his mother and found by Pharaoh's daughter ( Exodus 2:3 , Exodus 2:5 ), rendered "flags" in the Revised Version. [26] But his assurance is, "The Lord shall fight for you, and ye shall hold your peace." When Wellhausen would summarise the work of Moses, he tells us that "he taught them to regard self-assertion against the Egyptians as an article of religion" ( History , p. 430). It would be impossible, within the compass of so many words, more completely to miss the remarkable characteristic which differentiates this whole narrative from all other revolutionary movements. Expectancy and dependence here take the place of "self-assertion." [27] Not the adults only; nor yet by immersion, whether in the rain-cloud or the surf. Exodus 14:30 Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. ON THE SHORE. Exodus 14:30-31 . After the haste and agitation of their marvellous deliverance the children of Israel seem to have halted for awhile at the only spot in the neighbourhood where there is water, known as the Ayoun Musa or springs of Moses to this day. There they doubtless brought into some permanent shape their rudimentary organisation. There, too, their impressions were given time to deepen. They "saw the Egyptians dead on the sea-shore," and realised that their oppression was indeed at an end, their chains broken, themselves introduced into a new life,--"baptized unto Moses." They reflected upon the difference between all other deities and the God of their fathers, Who, in that deadly crisis, had looked upon them and their tyrants out of the fiery pillar. "They feared Jehovah, and they believed in Jehovah and in His servant Moses." "They believed in Jehovah." This expression is noteworthy, because they had all believed in Him already. "By faith 'they' forsook Egypt. By faith 'they' kept the passover and the sprinkling of blood. By faith 'they' passed through the Red Sea." But their former trust was poor and wavering compared with that which filled their bosoms now. So the disciples followed Jesus because they believed on Him; yet when His first miracle manifested forth His glory, "His disciples believed on Him there." And again they said, "By this we believe that Thou camest forth from God." And after the resurrection He said, "Because thou hast seen Me thou hast believed" ( John 2:11 , John 16:30 , John 20:29 ). Faith needs to be edified by successive experiences, as the enthusiasm of a recruit is converted into the disciplined valour of the veteran. From each new crisis of the spiritual life the soul should obtain new powers. And that is a shallow and unstable religion which is content with the level of its initial act of faith (however genuine and however important), and seeks not to go from strength to strength. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.