037. XXIII. The Exodus

§ XXIII. THE EXODUS

Exodus 12-15

1. The departure from Egypt. Now the Israelites went forth from Egypt, about six hundred thousand men on foot, not including children. And a mixed multitude went up also with them; and flocks and herds, even very great possessions. And they baked unleavened cakes of the dough which they had brought forth out of Egypt; for it was not leavened, because they had been driven out of Egypt, and could not wait, neither had they prepared for themselves any food for the way.

2. Jehovah’s guideance. And Jehovah went before them by day in a pillar of cloud, to show them the way, and by night in a pillar of fire, to give them light; that they might march by day and by night; the pillar of cloud by day and the pillar of fire by night did not depart from before the people.

3. Pharoah’s pursuit of the Israelites. When the king of Egypt was told that the people had fled, the feeling of Pharaoh and his courtiers toward the people was changed, and they said, What is this we have done, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him, and all the chariots of Egypt.

4. Terror of the Israelites. And when Pharaoh drew near, the Israelites lifted up their eyes and saw the Egyptians marching after them; and they were exceedingly afraid, and they said to Moses, Was it because there were no graves in Egypt, that you have taken us away to die in the wilderness? Why have you dealt thus with us, in bringing us forth out of Egypt? Is not this what we told you in Egypt, when we said, ‘Let us alone, that we may serve the Egyptians? For it was better for us to serve the Egyptians than that we should die in the wilderness.’ And Moses said to the people, Fear not, stand still and see the deliverance which Jehovah will accomplish for you to-day; for as surely as you now see the Egyptians, you shall never see them again forever. Jehovah will fight for you, and you are to keep still.

Then the pillar of cloud changed its position from before them and stood behind them. And the cloud lighted up the night; yet throughout the entire night the one army did not come near the other. And Jehovah caused the sea to go back by a strong east wind all that night, and made the bed of the sea dry. And it came to pass in the watch before the dawn, that Jehovah looked forth through the pillar of fire and of cloud upon the host of the Egyptians, and he bound their chariot wheels, so that they proceeded with difficulty. Then the Egyptians said, Let us flee from before Israel; for Jehovah fighteth for them against the Egyptians. But the sea returned to its ordinary level towards morning, while the Egyptians were flying before it. And Jehovah overthrew the Egyptians in the midst of the sea, so that not one of them remained. Thus Jehovah saved Israel that day out of the power of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.

6. Song of thanksgiving. Then Moses and the Israelites sang this song to Jehovah, using these words:

I will sing to Jehovah for he is greatly exalted;

Horse and his rider hath he thrown into the sea.

Jehovah is my strength and my song, For to me hath he brought deliverance; This is my God, him I praise, My fathers’ God, him I extol.

7. Jehovah’s might as a warrior. Jehovah is indeed a warrior, Jehovah is his name: The chariots of Pharaoh and his host hath he cast into the sea; And the best of his captains have sunk down in the Red Sea; The floods cover them, they have gone down into the depths like a stone.

Thy right hand, O Jehovah, is glorious in power, Thy right hand, O Jehovah, shattereth the foe.

Through the greatness of thy majesty thou over- throwest thine opposers.

Thou sendest forth thy wrath, it consumeth them like stubble.

8. His overthrow of the Egyptians. By the wrath of thy nostrils were the waters piled up, The surging waters stood upright as a heap. The floods were congealed in the midst of the sea. The foe said, ‘I will pursue, yea, I will overtake, I will divide spoil, on them shall my desire be satisfied, I will draw my sword, my hand shall destroy them.’

Thou didst blow with thy breath, the sea covered him, Down in the mighty waters they sank like lead.

I.The Triple Tradition of the Exodus. As in the case of each important event in early Hebrew history, there are three distinct accounts of the deliverance from Egypt. These have been closely blended into a continuous narrative, but the task of separating them is not difficult. The early Judean prophetic and the late priestly versions are each complete. The Northern Israelite account has been quoted only in part, but can be supplemented in the light of Joshua’s address found in Joshua 24. These three distinct versions illustrate well the transformation through which the story passed, when transmitted from generation to generation through different groups of teachers. In the earliest account the narrative is circumstantial and in harmony with conditions pictured in the contemporary Egyptian inscriptions. The instrument of deliverance, the east wind which blows back the waters, is in perfect keeping with the means used by Jehovah to accomplish his purposes, in the present as in the past. The late priestly version, however, which comes from those exilic teachers who were more profoundly impressed by God’s transcendent power than by the actual ways in which he accomplishes his ends, magnifies the supernatural element.

II.The Number of the Hebrews. In the early Judean narrative it is stated that the Hebrew refugees included six hundred thousand men, not counting children. This number is repeated in Exodus 12:37, which belongs to the same source. Possibly the Hebrew text originally read and should be translated, six hundred dans. Inasmuch as definite numbers are rarely given in this early source, it is also possible that the present statement was added by some later compiler. Certainly it is not supported by the evidence which comes from the subsequent stories. As has already been noted, the Northern Israelite narrative of Exodus 1:7-9 suggests that they numbered hundreds rather than thousands. Even in the days of Deborah, when they had absorbed many other desert and Canaanite tribes, only about forty thousand warriors rallied on the battle-field. In the days of David the census of the larger northern tribes reveals but eight hundred thousand fighting men. The stories of the deliverance, the wilderness wanderings and the conquest, all indicate that not more than a few thousand Hebrews were included in that nucleus of the later nation which escaped from the land of bondage.

III.Their Probable Route. The late priestly narrative states that the Hebrews rallied at Succoth (Egyptian Thuku, cf. § XVIII, i), which may be identical with the Pithom of the earliest records. Two routes lay before them. One ran to the north, then turned to the northeast along the shore of the Mediterranean. This was known as the “Way of the Philistines” and led directly to the land of Palestine. It was, however, more exposed to Egyptian attack, and advance was barred on the borders of Palestine by the Philistines, who were a strongly intrenched, energetic people. Escape along this route, therefore, was almost impossible. The Hebrews evidently chose the so-called, “Way of the Red Sea,” the highway which ran straight out into the desert along the caravan route which ultimately led to Elath and central Arabia. A journey of fifteen or twenty miles along the valley, which extended eastward toward the desert, brought them to the frontier fortresses which guarded the eastern entrance to the land of Egypt. From the reign of Merneptah comes a list, prepared by an officer of one of the frontier garrisons which guarded the caravan route, of those who passed by on this great artery of communication between Asia and the land of the Nile. It would seem that this frontier fortress was built near either the western arm of the Red Sea or the series of shallow lakes which marked its northern extension. It is also probable that a frontier wall ran from the fortress and connected with these lakes, compelling all who entered or departed from the land of Egypt to pass through its gates.

IV.The MethodofTravel in the Wilderness. The early Judean narrative gives a vivid picture of the way in which the Hebrews marched. The underlying historical facts are suggested by the way in which caravans still journey through the wilderness. The leader who goes in front often bears aloft, on the end of a long pole, a brazier filled with smoking coals from which rises a column of smoke. In the clear light of the desert, this column of smoke can be seen by the different members of the caravan, even though they lag many miles behind. Thus it is possible to determine at all times the position of the leader and the direction in which the caravan is moving. By night these glowing coals, held on high, accomplish the same end and make possible the long midnight journeys, which are often required in order to reach the distant springs. In the inimitable language of the early story-tellers, the fundamental truth that Jehovah through his prophet was ever leading them by day and by night on to their destiny is forcibly set forth.

V.The Great Deliverance. Soon after the news of the flight of the Hebrew serfs is brought to the Egyptian authorities, a detachment of cavalry is in hot pursuit. As the Hebrews approach the border fortress they evidently find its gates closed and their way of escape cut off. In the light of the Egyptian records and the topography of the region the situation can readily be imagined: before them, the fortress with walls which extended out into the shallow waters of the Sea of Reeds; behind them, the pursuing Egyptians; and in their own ranks fear and distrust of the prophet, who had held up before them in the name of Jehovah the definite promise of deliverance. Escape seems impossible to all save the undaunted leader, whose trust is fixed in the God who had revealed himself on the sacred mount. The more familiar late priestly narrative pictures Moses, as simply stretching out his hand over the sea, and then leading his followers through the divided waters, which stand as a wall on either side. The older and simpler narrative, however, suggests the historical facts. In the time of their direst need the God, who controlled the forces of Nature, sent forth a strong east wind, which drove back the shallow waters of the Sea of Reeds, making it possible for his people to escape around the guarding walls across the bed of the sea and out into the freedom of the desert. The Egyptians, pursuing with their heavy chariots, were caught and overwhelmed in the returning waters.

VI.Similar Natural Phenomena. Many analogies to the phenomenon here recorded might be cited from modem records. As is well known, the Russians, in 1738, entered and captured the Crimea through a passage made by the wind through the Putrid Sea. The closest analogy, however, is recorded by Major-General Tulloch, who states that the shallow waters of Lake Menzaleh, which lies a short distance north of the scene of the deliverance of the Hebrews, were driven back seven miles by a strong wind, leaving the bottom of the lake dry (Journal of the Victorian Institute, Vol. XXVIII, p. 267, and Vol. XXVI, p. 12). A recent illustration of the power of wind over water, especially when reenforced by the tide, is found in the Galveston disaster of 1900.

VII.The Song of Thanksgiving. The prophetic narrators have quoted two lines of the refrain, and possibly certain other stanzas of the song which the grateful Hebrews sang after the signal deliverance. The later poets, familiar with the present composite narrative, have extended this refrain into a noble and commemorative ode, which recalls the different scenes in that great crisis which revealed so clearly God’s power and love for his people.

VIII.Significance of the Great Deliverance. The fact that God used natural means “his wonders to perform” makes the deliverance none the less significant. It simply illustrates the truth that there is no chance in his universe. Not so much the method, but the opportuneness of the deliverance clearly revealed the divine hand. At the moment of their supreme need, he showed not only his power but his eagerness to deliver his people. The great deliverance confirmed the authority of Moses and made it possible to impress profoundly his personality and teaching upon the character and consciousness of his race. It also established a basis for that covenant which they conceived of as existing between them and the God, who had thus signally saved them. All Hebrew literature abounds in references to this event. Amos and Hosea appeal to it as the supreme reason why Israel should be loyal to its God. In the laws of Deuteronomy, generosity toward the slave, kindness and justice toward the resident alien, and charity toward the poor and needy, are all urged “because thou wast a slave in the land of Egypt and Jehovah thy God redeemed thee.”