Exodus 14

Country: but those feaTS being vanished, their minds altered again, and they repented they had dismissed them. And said, Wlmt have we done that we have let Israel go from serving us?] What a gross error have we committed, in losing the labour of so many slaves? Covetousness, as I have observed, often had a principal hand in hardening Pharaoh’s heart. But the Egyptians pursued after them.] This did not discourage Pharaoh and his servants: who, perhaps, were of the same mind with the Syrians: who fancied the God of Israel might not be alike powerful in all places; but though he was stronger than their gods in the hills, yet they might be too hard foT him in the plain, (1 Kings xx. 23.) So the Egyptians, who had seen how much superior Moses was to their magicians, might possibly thus reason with themselves (as the same learned doctor expresses it), “Who knows whether all this power was given unto Moses to be exercised only within the meridian or climes of Egypt; or whether his commission extend over Palestine and Midian?” They presumed, at least, that the Lord God of the. Hebrews had not granted Moses such a command over, the armies or host of men (though he had done wonders among reasonless creatures), as the king of.Egypt had: because the Israelites, they knew, had no skill in feats of arms, no captains of infantry, and no cavalry at all, no weapons or engines of war; of all which the Egyptians had great abundance. Upon these, or some such-like presumptions, and vain collections, they became fool-hardy, and desperately resolute to be revenged upon the children of Israel, for all the losses they had sustained by their leaders, Moses and Aaron. All the horses and chariots of Pharaoh, and his horsemen, and his army.] By this it appears that there were both horse and foot, who pursued them; though it is likely the foot were mounted, to make the greater speed. And overtook them encamping by the sea, &c] On the twentieth day of Nisan, towards evening, they had got within sight of the Israelites, who were just settling their camp where God directed them, (ver. 2.) having had no time to rest themselves after so long a march, Ver. iO. And when Pharaoh drew nigh, &c] So that the Israelites could discern with how great a force the Egyptians were about to attack them. They were sore afraid.] They who had marched hither with a high hand, (ver. 8.) full of alacrity and courage, now on a sudden were so dismayed, that their spirits sunk within them. For they had not a settled confidence and resolution wrought in them, by all the wonders God had done for them: bot, though whilst they thought Pharaoh disheartened to meddle any more with them, they went on boldly; now thehr hearts began to fail them, when they saw him at their backs. For they were unfit for war, weary also, and in a very bad place. And the children of Israel cried out unto the Lord.] This had been the proper remedy against their fears,if,in a thankful remembrance of what God had often done for them, they had humbly beseeched hira tQ deliver them in this great strait: which was as easy for him to do, as to work all the miracles they had seen in Egypt. But these cries seem, by what follows, to have been rather the effect of despair, thart of hope in God: such shrieks as naturally proceed from men when they are ready to perish. Pellicanus, indeed, thinks, that by the children of Israel is meant such as were good among them, who fell to their prayers, when the rest fell to railing, as it follows in the next verse. But such words comprehend the generality of the people, and not only the better sort. whence we may l6arn the wicked temper of those who arc* ungrateful and unmindful of benefits. Wlierefore hast thou dealt thus with us, to carry us out of Egypt?] They seem to have been of the very same temper with the Egyptians, who had no remembrance what they had lately felt, nor made any reflections on what God had done in a wonderful manner among them. This neglect of God bred such a hardness of heart in them and their posterity, as w r asin Pharaoh and his people; which provoked God to harden them, in the same manner, to their utter destruction. For, as the apostle observes, " God hath mercy on whom he will have mercy, and whom he will he hardeneth," (Rom. ix. 18.) His mercy, that is, was not so tied to them, because they were Abraham’s seed, but he could and would harden them, as he had done Pharaoh, if they proved asobstinate as he was. the night came: for the cloud appeared only in the day; in the night there was the appearance.of fire. And stood behind them.] To protect them from the Egyptians, who were at their backs, (ver. 9, 10.) but, by the intervention of this cloud, quite lost the sight of them; as it follows, ver. 20. » It may be noted here therefore once for all, that there were several uses of this cloud. First, to guide them in their journey. Secondly, to protect them from the heat of the sun in the wilderness; where there were few trees, and no houses to shelter them. Thirdly, to defend them from their enemies, that they might not assault them. And lastly, God from hence, when there w T as occasion, spake with Moses. For, it is plain, he appeared in this cloud, (Deut. xxxi. 15.) And from thence, talked with. Moses, (Exod. xxxiii. 9, 10.) And out of it called for Aaron and Miriam to come before him, (Numb. xii. 5.)…. day before they camo to the sea, (Exod. xiii. 20.) Therefore they were still in the same wilderness. &c] Or, had ivalked: for it seems to bo a mere fancy, that Jhcy were still in the sea, and had not passed quite through it, when Pharaoh and his host were drowned. For which there is no ground but this word walked; which may as well be translated in the time perfectly past, as in the present. And so, I doubt not, Moses meant, that the Israelites were safe on shore, when the sea returned upon the, Egyptians. And the waters were a wall unto them, &c] See yer.

Exodus 14:1

Jx.ND the Lord spake zinto Moses. Out of the cloud (where the Sehechinah w T as) from whence he afterwards gave all his laws.

Exodus 14:2

Speak to the children of Israel, that they turn. They were going directly towards Horeb: unto which they asked leave to go, three days’ journey. And might have reached it this night, if they had proceeded forward on the left hand into the wilderness. But by this order theyturned to the right hand, into a road that led them towards the Red Sea; which made Pharaoh think they had lost their way. And encamp before Pihahiroth.] Before the straits of two great mountains; full of dangerous holes: as many think the word Hiroth imports. And pi, in Hebrew, signifying a mouth, this word Pihahiroth may properly be translated in our language, the chaps of Hiroth. The former day they had marched about eight miles; but now they doubled their pace, and marched sixteen miles from Etham bither. Between Migdol and the sea J] Some take Migdol to have been a tower ox fortress (for the word carries that signification in it), upon the top of one of the mountains beforementioned. But there was a tower called MaySwXoc, by Herodotus, and Hecataeus, and others; which Bochart probably conjectures -was this place. Certain it is, there was a city in Egypt called Migdol, (Jerem. xliv. 1.) And Stephanus de TJrb. expressly saith, that MaycwXoe was iroXig AXyvirrov; but whether the same with this place, I cannot determine. Over against Baal-zephon.] This, I doubt not, was the name of a town also, or city; as Ezckiel the tragedian expressly calls it. For Baal was the name of a city, (1 Chron. iv. 33.) and it is likely there being more of the same name, this was called Zephon, to distinguish it from some other B&al in those parts. Either because it lay north, or had an eminent watch-tower in it. There are those indeed, who, following the Jewish doctors, (see Sclden dc Diis Syr. Syntagm. i. cap. 3.) imagine there was an image of Baal set up by the magicians of Egypt, by Pharaoh’s order, near this Arabian gulf, to hinder the Israelites in their passage. AndVarenius doth not quite disallow this: for he takes Baal-zephon to have been a great plain, into which they were to enter, by the chaps of Pihahiroth: in which an idol was worshipped, which, looking from the Red Sea towards the north, was called the lord of the north; as BaaLzephon imports. And Kircher seriously maintains it had a power of fascination, to stop the Israelites in their journey; which there is no ground to believe. For such images, made under a certain constellation, to avert evil things, &c. were not now in use: being no older, there are good reasons to think, than the time of Apollonius Tyanaeus, who was the first inventor of them.

Exodus 14:3

For PJiaraoh will say of the children qf Israel. Here he gives the reason for this order; that Pharaoh might be enticed to pursue them, imagining they were in such difficulties that they could not avoid falling into his hands. They are entangled in the land.] Perplexed, or dubious; not knowing which way to go. The wilderness hath shut them in.] They were cooped up, he thought, by the sea, and by craggy mountains, which it was impossible for them to pass; especially being encumbered with a multitude of women, children, and cattle.

Exodus 14:4

And I will harden Pharaoh’s heart. He had ■hardened it before, (ix. 12. x. I.) but now ordered things so, that he was more senseless than ever he had been. For having lately felt such a heavy stroke upon aH the firstborn, as mollified Jus heart for the present, and moved him to let Israel go; it was the highest degree of infatuation not to fear, (as formerly they had done, xii. 33.) that the next blow (if he pursued them) would be at himself and his followers. x And I will be honoured upon Pharaoh, and upon all his host.] Shew my power and justice in their destruction. Which would not have been so visible, had they died of the pestilence, when the cattle died of the murrain, and Pharaoh’s heart ^vas first hardened, as it was by hardening him so far as to follow the Israelites into the Bed Sea, where he arid his wiiole host were overthrown: which made the terror of the Lord’s wrath manifest to all the world. N That the Egyptians may know that I am the Lord.] Have the greatest demonstration of my irresistible power, (vii. 5.) For the more strange the infatuation was, which led Pharaoh and his host to such an ignominious death, the more apt the hearts of the people that remained would be to acknowledge the hand of God therein. And they did so.] They marched to this place on the seventeenth day of Nisan; which was their third day’s journey. Jacobus Capellus thinks they rested this day, being the sabbath, and came not hither till the eighteenth. Ver. 5. And it was told the king of Egypt that the people fled.] Some of the mixed multitude that went along with them, (xii. 38.) seeing this strange turn, it is likely, forsook *the Israelites, and returned to Pharaoh, to inform him that they had lost their way; and were shifting for themselves by flight into dangerous places. Or, as it is commonly interpreted, some spies, which Pharaoh had upon them, seeing them leave the way to Horeb, whither they desired to go three days’ journey to offer sacrifice; concluded they never intended to return to Egypt, but would rdn quite away from them. This news, we may suppose, was brought to Pharaoh on the eighteenth day. And the heart of Pharaoh and of his semants teas turned against the people.] They had quite forgot their late fears, (xii. 33.) which made such a change in them, they would not suffer the Israelites to stay any longer in their

Exodus 14:6

And he made ready his chariot. Caused it immediately to be made ready: which we may suppose was done on the nineteenth day, when he began to’pursue them. And took his people with him.] All that were wont to attend him on such occasions.

Exodus 14:7

And he took six hundred chosen chariots. The best chariots in Egypt, which were always ready prepared for such expeditions. And all the chariots of Egypt.] That could be got ready on a sudden: for he had not time to muster all his force; but made all the baste possible, lest the Israelites should get out of the straits wherein they were, and go so far away that he could not overtake them. For which reason he pursued them with chariots and horsemen, who could make larger marches than the Israelites on foot. The strength also of this kingdom consisted in chariots, which carried men in them, who fought out of them. And every one knows that Egypt abounded with horses, as well as chariots; and that they were accounted very strong in these; (Isa. xxxi. 1.) yet Bochartus thinks all besides the six hundred chariots royal were only carriages for their baggage. (Hierozoie. paT. i. lib. ii. cap. 0.) And captains over every one of them.] This shews there were men in them, and that to every chariot there belonged a troop of horsemen (we know not of what number) who were commanded by a captain. The Hebrews say there were fifty thousand horsemen: the Arabians make them as many more.

Exodus 14:8

And the Lord hardened the heart of Pharaoh king of Egypt. As he said he would, (ver. 4.) And he pursued after the children of Israel.] Of all the infatuated resolutions (to ufce the words of a famous divine of our own, Dr. Jackson, book x. chap. 11.) that either king ot people adventured on, the persuing of the Israelites with such a mighty army, after they had most earnestly entreated and urged them to leave their country, may well seem to every indifferent reader the most stupid. And so the author of the Book of Wisdom justly censures it: (xix. 3.) " For whilst they were yet mourning and making lamentations at the graves of the dead, they added another foolish device, and pursued them as fugitives whom they had entreated to be gone." Yet Josephus gives good hints, that even this cfFect of Divine infatuation, was but such as hath seized upon woridly-wise princes and statesmen in former ages, and may hereafter be inflicted upon more. And the children of Israel went out with a high hand.] Boldly and with assured confidence; not sneakingly, like slaves or fugitives. So Onkelos understood it,.when he translated it bareheaded, i. e. confidently, fearing nothing; having been delivered and conducted by the powerful hand of God; as it is often repeated, (xiii. 9. 14. 16.) unto which some refer this phrase, and not to the Israelites. (See Drusins, lib. xvi. Obscrvat. cap. 2.)

Exodus 14:10

But lift thou up thy rod, and stretch out thine handover the sen. By that rod wherewith ho had done such wonders in Egypt, he bids him believe he would work a passage for them, even through the sea. And divide it..] Command that it bo divided, and I will effect it. For so it is explained, ver. 21. nor could it be done by any power but God’s. And the children of Israel shall go on dry ground through the midst of the sea.] See ver. 21, 22.

Exodus 14:11

Because there ivere no graves in Egypt, hast thou taken tis away to die in the tvilderness?. This is veiy saTcastical and reproachful language; arguing the height of discontent, or rather of rage against their Deliverer. From

Exodus 14:12

Is not this the word that we did tell thee in Egypt, saying, Let us alone, &c. * Do not increase our miseries, by attempting in vain to deliver us. This they seem to have said, after the first message Moses and Aaron delivered to Pharaoh: w T hich only moved him to lay greater burdens on them, (v. 21. vi. 9.).’ For it had been better for ws to serve the Egyptians, than that we should die in the wilderness.’] This is the language of base and servile spirits; who chose rather to live miserably than die gloriously in pursuit of their liberty.

Exodus 14:13

And Moses said unto the people, Fear ye not. These Avords argue a most admirable spirit that was in Moses: who was neither angry with them, nor dismayed at the approach of Pharaoh: but meekly and sedately exhorts them to be of good courage, and to trust in God; who, he assured them,- would perfect what he had begun for them. Stand still, &c.] I do not desire you should do anything else, but only hope in God; and wait to see what he will do for you before this day be done. " For the Egyptians whom you have seen to day, ye shall see them again no more for ever.] Never see them more, as they “saw them now, alive; though they saw them lie dead (ver. 30.) after their overthrow in the sea. For the power of Egypt, was so shattered by that loss, and they w T erc so confounded by it, that we never read of the least inclination in them to attempt any thing upon the Israelites, though they wandered forty years in the wilderness.

Exodus 14:14

The Lord shall fight for you. He would not have them discouraged for want of arms, because they should have no need of them: God himself undertaking to defend them, and to discomfit their enemies. And ye shall hold your peace.] Be still, and do nothing: not so much as strike one stroke. Or, as some understand it, do you forbear your cries. Or, he will silence all your murmurings. >

Exodus 14:15

And the Lord said unto Moses. See ver. l.j Wlieref ore criest thou unto me?] He doth not blame him for crying unto him for help; but bids tiim continue his prayer no longer, for he would do as he desired. Greg. Nyssen calls this aXoXriroc Kpavyij, a cry without a voice; a silent cry without speaking a word, (de Vita Mosis, p. Speak to the children of Israel, that they go forward.] Towards* the sea, before which they lay encamped, (ver.

Exodus 14:17

And I, behold I, will harden the hearts of the Egyptians, and they shall follow them. The Lord would have this noted, as a special judgment of his upon them. For of all the hardenings or infatuations which had possessed the hearts of the Egyptians, this was the greatest and strongest, that they should adventure to follow the Israelites, when they saw,, or might have perceived, the Red Sea to open her bosom, to give the children of Israel a passage. And I will get me honour upon Pharaoh, and upon all his host, &c] By giving them such an overthrow, as shall magnify both my power and my justice in their destruction. All the former judgments upon their cattle, or corn, and the annoyances on their bodies by frogs, and lice, and blains, were the just awnrds (as the forenamed Dr. Jackson speaks) of God’s punitive justice upon Pharaoh and his servants, for the wrongs that he had done to his people, by bringing them into undeserved bondage. But he had not yet called them to an exact account, for making away so many infant males of the Hebrews as they drowned in the river. For that innocent blood he reckons with them now, and made them the executioners of his vengeance onthemselves, by giving them over to their own proud presumptions of good success, in pursuing those whom they; had lately beseeched to depart out of their land.

Exodus 14:18

And the Egyptians shall know that lam the Lord. See ver. 4. WJien I have. gotten me honour upon Pharaoh, upon his chariots, &c] By overthrowing them in the Red Sea; that the blood of the Hebrew infants might be required of them, according to the law of retaliation, or most exquisite, rule (as the abovementioned author speaks) of punitive justice.

Exodus 14:19

And the angel of the Lord which went before the camp, removed and went behind them. The Lord himself is said to go before them, xiii. -21. (See there.) But we must understand, that, where the Lord is, he is attended by his angels. Some of w T hich were sent from the Schcchinah, which was in the cloud, to conduct the Israelites, and take care of them. • The Jews take this angel to have been Michael, as Ave read in Pirkc Eliezer, cap. 42. " He sent Michael the great prince,” &c. for so he is called, Dan. xii. 1. Others say it was Gabriel. But which soever of them it was, he was only the commander of that host, which by the Lord’s commandment went before the Israelites to fight for them. The Jews call him by the proper name of Mctraton; because he marked out their camp for them where they were to stay; and described their way in their journey to their several stations; especially here in the Red Sea. (Vid. Buxtorf. Histor. Arcae, cap. 14. p. 131, &c.) And the pillar of the cloud went from before their face, &c] This, it is evident, was done in the day-time, before

Exodus 14:20

And it came to pass between the camp of the Egyptians and the camp of Israel. This was done, as I said, in the day-time: and in the next words Moses informs us how it appeared in the night. And it ivas a cloud and darkness to’ them.] i. e. To the Egyptians., f But it gave light by night to these.] To the Israelites. It was at the same time both a cloud and a fire: being dark on the one side, next to the Egyptians; but bright and shining on the other side, next the Israelites. So that they might see their way, and the Egyptians not see them, nor come near them (as it here follows) all the night.

Exodus 14:21

And Moses stretched out his hand over the sea. Having his rod in his hand, (ver. 1C.) This was done in the beginning of the night And the Lord caused the sea to go back.] By this it is evident that the Schechinah, or Divine Majesty, was present, and employed his angel (ver. 19.) in this work. As it is well explained by Pirke Eliczer, cap. 42 “The holy blessed God appeared in his glory npon the sea, and it fled back,” &c. So the Psalmist understood it, (lxxvii. 1G.) " The waters saw thee, O God, the waters saw thee: they were afraid," &c. And, (ver. 19.) " Thy way is in the sea, and thy paths in the great waters," &c. By a strong east wind.] Or rather a south wind, as the LXX. translate the Hebrew word kadim. Which, though it properly signify the east, yet in many places it is used, as Bochart hath demonstrated, for the south, (par. ii. Hierozoic. lib. i. cap. 15.) All that night.] All the forepart of the night. And made the sea dry land, and the waters were divided!] Or rather, after the xvaters were divided, as Bochart shcAvs it. should be translated. Thus Isa. lxiv. 5. “Thou art wroth, and we have sinned;” the meaning is, “for we have sinned,” as Kimchi, and we ourselves also there translate it. (Hicrozoic. par. ii. lib. iii. cap. 2. p. 409.) Dry land.] The memory of this was preserved by the heathen, as we find in Diodorus Siculus, (lib. iii.) Uapa Si rote TrXijafov KarotKovatv?Ix%vo<pdyotg 7rapad(Sorai \6yog, &C V There is a tradition among the Icthyophagi, who border upon the Red Sea, which they had received Ik irpoyovwv, from their progenitors, and was preserved unto that time; how that, upon a great recess of the sea, every place of that gulf(KoA7rov) was quite dry; and the sea falling to the opposite part, the bottom of it appeared green (from the weeds, I suppose, that were in it), but returning back with a mighty force, possessed again its former place " No man is so blind as not to see, that this is a description of the miraculous work of God for the Israelites: the memory of. which those barbarous people did not suffer to perish, but propagated it to their posterity; as Bochart Avell observes* in his Phaleg. lib. iv. cap. 29. The Egyptians, indeed, Ave may well think, endeavoured to blot out the memory of this shameful overthrow, and kept no record of it; for Diodorus, it seems, could learn nothing of it among them (though he lived a considerable time there), but received this intelligence from the poor. Icthyophagi, among whom this tradition was carefully preserved..,. Hie waters were divided.] Into. twelve parts (tic SwStKa odovg), according to the number of their tribes, as the tra-’ dition is in Epiphanius Haeres. lxiv. n. 6. 9. which hehad from the Hebrews, who affirm the same in Pirke Eliezer, cap. 42. And Kimchi mentions it upon Psalm exxxvi. 13. where, because God is said to have divided the Red Sea into parts, they fancy there were twelve divisions; everyone defended with a wall of water. But there is no foundation for this in these words, nor in Psalm lxxvii. 19. where paths being in the plural number, they thence also deduce the same conceit, of a several path to every tribe. See Simeon de Muis on that place.? •

Exodus 14:22

And the Israelites went into Jhe midst of the sea. About the second watch of the night (which was at midnight), and about break of day they were got quite through. V. j;;,.. Upon the dry ground.] This was not looked upon by the ancient heathen as incredible: for Homer makes Neptune driving his chariot upon the waves; and the sea with drawing its waters. And the waters of Scamander being swelled to destroy Achilles, he makes to be.dried up by Vulcan. As Nonnus also makes Bacchus drying up Hydaspes; and smiting Orontes with his Thyrsus to have gone over it. (See the learned Huetius in his Quaestiones Alnetanae, p. 206, &c.) And the waters were a ivall unto them on the right hand,, and on the left.] The strong east wind contributed, no doubt, to the cutting of the waters in two; though not without the help of angelical powers. But I do not see, how it could,do any thing to the compacting of the waters to such a degree, that they were no longer fluid, but firm as a wall or bank on each side of them, (see xv. 8.) which was effected wholly by the angelical ministry,; who upheld the waters in that solid posture, till the Israelites were got quite out of the sea. It hath been an old. question, whether they went quite cross the Red Sea, or only fetched a compass, and came out upon the same shore from which they went in. The Hebrew doctors are of opinion, that they did not go over to the opposite shore: but making a kind of semicircle, found themselves, when they came.out, in. the same country where they were before: their reasons arc, because they, could not in so small a time have marched so far; for in the narrowest place, that gulf is twelve or fifteen Gerr man miles oyer; so that they could not all have passed through in less than three or four days, as David Chytraeus makes the computation. But especially, because Moses expressly makes their next station to.be in the wilderness of Etham, (Numb, xxxiii. 8.) in which, place they were the

Exodus 14:23

And the Egyptians pursued, and went in after them into the midst of the sea, &c. Imagining, perhaps, they were still upon the land, or on the shore where the sea was retired; the darkness of the night not suffering them to see tho mountains of water on each side: or rather their minds being so intent to overtake the Israelites, that they regarded nothing else: for when men are engaged in a fierce chase of any thing, with eager desires and confident hopes of it, it takes up all their thoughts, and makes them overlook what lies before their eyes. Thus by their own violent passions and proud imaginations, God blinded their minds, and hardened their hearts, (as he said he would, ver. 17.) to rush into their own destruction.’ *

Exodus 14:24

And it came to pass that in the morning watch. The Romans, and the Hebrews also, divided the night into four parts, containing three hours a-piece. At the beginning of which the guard of soldiers, who kept watch by night, was changed; and thence they were called watches. Two of them we find mentioned by St. Luke, xii. 3S. and St. MaTk mentions them all, (xiii. 35.) and particularly the fourth watch, (Mark vi. 48.) called here the morning watch; which was the last of them; between day-break and the morning. T/te Lord looked unto the host of the Egyptians.] He frowned upon them; as we speak now in our language. For in Scripture, God i$ said sometimes to look upon those whom he is about to punish, (Psalm civ. 32. Amos ix. 4. Habakkuk iii. 6.) Through the pillar of fire and the cloud.] By this it is manifest there was but one pillar, which had different appearances: and that the Schcchinah, or Divine Majesty, was in it. It seems to me also very probable, that whereas the cloudy part of the pillar had been towards the Egyptians hitherto, now it turned the other side towards them: and the fiery part appearing, let them see the danger wherein they were; and by its amazing brightness perfectly confounded them. So Philo seems to have understood it, when he saith (lib. iii, de Vita Mosis) that " from the cloud that was in the rear of the Israelites, there shone a fiery appearance of the Deity/’ Which may well be the meaning of the Lord’s looking through the pillar of fire. And troubled the hosts of the Egyptians.] This glorious light, I suppose, flashing in their faces, put them into a consternation. But Josephus adds, in the conclusion of his second book of Antiquities, that there was a dreadful storm or tempest, with thunder, lightning, and hailstones from the cloud, which put them into the greatest disorder; as it follows in the next verse. Hither Dr. Hammond refers those words of the Psalmist, (lxxvii. 17, 18.) " The clouds poured out water; the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the World, tho earth trembled and shook/’ &c.

Exodus 14:25

And took off their chariot wheels. Some of their wheels were broken by the hailstones, or burnt with lightning: with which, it is likely, their horses were so affrighted, that they fell into disorder; and one chariot running against another, some of their wheels were taken off. That. they drave heavily.] They could scarce move, or but very sloSvly, when their wheels were broken, or taken off: and those wheels that remained sunk deep into the sand, when the waters returned upon it. So that the Egyptians said, &c] They cried one to another, Let us give over the pursuit. For the Lord fiyhteth for them, &c] Now Moses’s words were made good, (ver. 14.) and the Egyptians themselves ackn6wledged it, (ver. 18.) Ver. 2G. And the Lord said unto Moses.] He spake to him out of the cloud, where the Schechinah was; as I have often said. Stretch out thy hand over the sea, that the waters may return again upon the Egyptians, &c] God was pleased to use the ministry of Moses in the drowning of the Egyptians, as he had done in the preservation of the Israelites in the sea, (ver. 16. 21.) that all the people might honour and reverence him, and be obedient to his direction.

Exodus 14:27

And the sea returned to its strength. The sense is truly expressed by the Vulgar, the sea returned to its former place. The great walls, or heaps of water, which were on each side of them, falling down, and rushing upon them with a mighty force, overwhelmed them, and filled the whole channel as before. When the morning appeared.] When it was light. And the Egyptians fled against it.] They were so frighted by the light which shone in their faces, and by the thunder and hail, &c. that they turned back; and, like men distracted, run and met the waters, which came tumbling down upon them. And the Lord overthrew the Egyptians in the midst of the sea.] The Hebrew word imports throwing down with violence and precipitation: and maybe translated, threw them headlong. Artapanns in Eusebius (lib. ix. Proepar. Evang. cap. 27.) tells this story from the Heliopolitans, after the same manner that Moses doth: only he makeg some of them to have been killed with lightning, and the rest drowned.

Exodus 14:28

And the ivaters returned, and covered the chariots, &c. The searetnmed to its former depth; so that they were swallowed up. And all the host of Pharaoh that came into the sea after them.] Some have fancied that all the host of Pharaoh did not perish; but only so many of them as pursued the Israelites into the sea; which they fancy this place intimates some did not. But the plain meaning is, that they all came into the sea after the Israelites, and were all drowned in it. It is a wilder fancy, that Pharaoh alone was saved by the angels Michael and Gabriel; because he cried out, as he had done heretofore, (ix. 27.) “The Lord is righteous, and I and my people are wicked.” Thus the author of Dibre Hajamim (or, the Life and Death, of Moses), who says they transported him to Nineveh, where he reigned as long as the Israelites wandered in the wilderness. The same is related by other such fabulous writers, who are soberly confuted by Aben Ezra from the following words, “There remained not so much as one of them:” and from xv. 4. 19. where Moses in his song plainly makes Pharaoh to have perished among the rest. And with them an old Midrash saith, that Jannes and Jambres avctc drowned, who had been the great instruments of hardening Pharaoh’s heart. (See our learned J. Gregory’s Observ. chap. 15.) Ver«2y f But the children of Israel walked on dry land,

Exodus 14:30

Thus the Lord saved Israel. As he had promised, (ver. 13.) TJtatday.] Which was the twentyfirst of Nisan; and j the last day of the feast of unleavened bread; which, by f God’s command, was to be kept holy, (xii. 16.) And now; there was a very great reason for it: and for that triumphant hymn which they sung upon this solemnity, (chap, xv.) Mr. Mede will have this day to have been that which they afterward kept for their sabbath, in memory of their redemption out of the land of Egypt and the house of bondage. This he gathers from the repetition of the Decalogue in the fifth of Deuteronomy; where, leaving out the reason for this commandment, from the creation of the world, Moses inserts this other of their redemption out of Egypt, as the ground of observing that seventh day rather than any other, (ver. 15.) " Therefore the LoTd commanded thee to keep the sabbath;" namely, not for the. quotum of one day in seven (of that there was another reason, from the ex ample of God in the creation), but for the designation of that day, after the preceding six days, rather than any other, | (Discourse xv. p. 74.) And Israel saw the Egyptians dead upon the sea-shore.] It may be interpreted, that, as they stood upon the seashore, they saw their dead bodies floating upon the waters. But it is likely, also, that by the working of the sea, and by the Divine Providence, many of their bodies were cast on shore, that the Israelites might have the benefit of the spoil, and especially pf their arms, which they wanted, and w;ere now by this overthrow furnished withal. • This shore was inhabited by the Icthyophagi, among, whom the memory of this recess and return of the sea was preserved, (as I observed upon ver. 21.) and unto whom the dead bodies were given for food, as the Psalmist saith; (lxxiv.14.) that is, to the beasts and birds of prey which peopled the neighbouring wilderness. This was done by the righteous judgment of the Lord God of the Hebrews: who made this proud prince, his statesmen, and army, a prey, not only to the fishes and sea-monsters, but a visible booty (as Dr. Jackson speaks) to the promiscuous sorts of ravenous creatures which inhabit the deserts.

Exodus 14:31

And Israel saw that great work, &c. Of making a path for them to walk on dry ground in the middle of the sea, and then drowning the Egyptians when they. followed them in the same path. And the people feared the Lord.] They beholding and considering the powerful hand of God, which appeared in this great work; it begat in them, for the present, high and • awful thoughts of him, and devout affections to him. For i the fear of the Lord includes all jeligion. Or, if we take the word fear in a restrained sense, for a dread of the Divine Majesty; the meaning is, they were sensible how dangerous as well as vain it is to oppose his authority, to set.themselves against his will, or slight his warnings, as Pharaoh and the Egyptians did. And believed the Lord, and his servant Moses.] Believed the promises which God had made them by Moses, of bringing them into the land of Canaan, (iii. 17.) looking upon Moses as a servant of his, who faithfully declared the mind and will pf God unto them.