Section II Deliverance and Victories

Exodus 12:1—18:27

A. THE PASSOVER, 12:1-36

The deliverance of Israel from Egypt was a tremendous event that would be remembered for all time by Israel. The term pass-over can be understood in several senses. The actual event was the passing over in safety of Israel's sons when God destroyed the Egyptian firstborn (27). The feast at the time of the event was the Lord's passover (11). This feast was to be commemorated in a memorial celebrated annually by Israel (14). The word passover is used to describe all three of these occasions.

1. Moses Instructed on the First Passover Feast (12:1-13)

God instituted a new year for Israel. The custom had been to begin the year in the autumn with the month Tisri. But now Abib (13:4) was to be the first month of the religious year, six months earlier than the beginning of the civil year.1 Abib became known as Nisan after the Exile.2

Moses was to instruct the Israelites to take a lamb for each household (3) on the tenth day of this month. Verse 3 is clarified thus, “Each man shall secure a lamb for his paternal family, one lamb for each home” (Berk.). If the lamb was too much for one family, neighbors were to join together according to the number who could eat one lamb (4). The choosing of the lamb four days before the feast (cf. v. 6) was probably for observation of the animal. They were to make certain it was without blemish (5) and under a year old. Innocency was implied in the younger animal. This lamb (seh) could have been either a sheep or young goat, although in practice only sheep seem to have been used.3

On the fourteenth day the lamb was to be killed in the evening (6, ht., “between the evenings”). This could mean between sunset and dark, or between the decline of the sun and sunset. Lange believed it to be the early evening, since this gave more time for the paschal activities.4 Moffatt translates, “Every member of the community of Israel shall kill it between sunset and dark.” The blood of the lamb was to be placed on the “doorposts” (RSV) and on the upper door post (7), or lintel. This may have meant a latticed window above the door.5 The flesh was to be eaten that night, having been roasted with fire (8). The bitter herbs are not named but traditionally included endive, watercress, cucumber, horseradish, lettuce, and parsley. The whole lamb was to be roasted, including the head, legs, and purtenance (9) or entrails. “The Jewish commentators say that the intestines were taken out, washed, and cleansed, after which they were replaced, and the lamb roasted in a sort of oven.”6 Nothing was to remain until the morning; what was not eaten must be burned (10).

The details of w. 5-10 may be understood as a type of “Christ, the Lamb of God.” (1) Was unblemished and spotless, 5; (2) Died in the late afternoon, 6; (3) Applies His blood to the hearts of bebevers, 7; (4) Becomes the Substitute for the bearing of God's wrath, 8-9; (5) Is to be wholly received by the believer, 10. He is to be received without the leaven of sin and in the godly sorrow of repentance, 8.

While eating, the Israelites were to be ready for travel, with the long robes gathered together, and fastened about the loins with a girdle (11)7 Their shoes were to be on, and their staffs in hand, while they ate in haste—an action at least in part symbolic of the Christian's readiness for Christ's coming. During the night God would smite the Egyptians and execute judgment upon all the gods of Egypt (12). Death to all the firstborn beasts of Egypt would be seen by the Egyptians as a judgment upon their gods.8

The blood shall be to you for a token (“a sign for you,” RSV) which God would see and would not smite those in the houses where the blood had been sprinkled (13).

2. The Feasts of Commemoration (12:14-20)

This day, the fourteenth of Abib, was set aside by God as a perpetual ordinance for Israel (14). Here was to be an annual reminder of the great deliverance from Egypt. It was to be kept for ever. Only in Christ could this ordinance truly be fulfilled eternally. The Christians celebrate the Lord's Supper, the memorial for the slain Lamb of God. This shall continue until it is observed anew in God's kingdom (Matt. 26:29).

The Feast of Passover was to be followed immediately by the feast of unleavened bread (15). It is not necessary to reckon that verses 15-20 were added after a later institution of this feast.9 The close connection with the Passover made this feast an essential part of the first event. The Israelites had no leavened bread at the Passover, and because of their hasty departure had no time to prepare it. Also leaven, a symbol of Egypt, was left behind.10

The Feast of Unleavened Bread was to last seven days, beginning on the day following the Passover. The first and last day of the feast were each to be a holy convocation (sacred gathering), in which no … work was done (16). These two days were not Sabbaths in the strict sense, but were days of worship. The feast was a memorial of the Exodus, the actual journeying out of Egypt. Armies (17) is better “hosts” (RSV).

The important lesson of this feast was the complete separation from leaven. There was to be no leaven in the bread, not even any in the houses (18-19). Any person who ate leaven (persistently and knowingly) would be cut off from the congregation of Israel, that is, no longer allowed the privileges and rights of an Israelite.11 This command applied to both the Israelite by birth—born in the land—and the stranger who joined with them by choice. The unleavened bread was to Israel the sign that they had entered a new life with God, free from the evils of Egypt. Leaven is a type of corruption being caused by fermentation.12 It symbolizes the old life of sin, and the evil nature in man. Paul wrote, “Purge out therefore the old leaven … therefore let us keep the feast, not with … the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (I Cor. 5: 7-8). In both the Old and New Testament the teaching of complete cleansing from all sin is clear.

3. Instructions to the Elders (12:21-28)

Moses was now ready to pass along what God had told him. How necessary it is that the man of God first know what his message is to be! The blood was to be placed on the lintel and the two side posts with hyssop (22). This plant was especially “suitable for sprinkling of blood” and “from its frequent use for this purpose it came to be a symbol of spiritual purification” (cf. Ps. 51:7).13 The Israelites were commanded not to leave the house where the blood was sprinkled until the morning (22).

Moses assured the elders that the Lord would pass over Israel when He came to smite the Egyptians with the destroyer (23). Safety was assured the firstborn when he seeth the blood. It required the blood applied as well as the blood provided—a fact not without meaning for our day in reference to the atonement of Christ (I Pet. 1:18-19). This service (25, the activity of the night) was to be renewed annually as a memorial, or object lesson, to their children (24-27). When the people heard of God's plans, they bowed the head and worshipped (27). God's promise of special favor to them brought humility and holy emotions. Having met God in worship, they went away, and did as the Lord had commanded (28).

4. Death in Egypt (12:29-36)

As God had foretold, all the firstborn in Egypt were smitten at the midnight hour (29). Rather than “the maidservant” (11: 5), who was mentioned as the lowest in the prophecy, it was now the captive that was in the dungeon. Apparently there was little difference between them socially.

Pharaoh should have known this plague would occur, for Moses had told him (11:4-5), but his own hard heart blinded him even to the things about which there should have been no doubt. However, when the event occurred, there was no evasion of truth—the firstborn were dead. The great cry had come; every house held a dead son (30). While it was yet night, Pharaoh called for Moses and Aaron and commanded—not just permitted—them to leave Egypt, taking everything with them (31-32). This order was one of desperation, rather than willing consent. His words, Bless me also, simply expressed a desire for averting further calamity. Here was extreme humiliation “without heart contrition.”14 Since Moses had said that he would see Pharaoh no more (10:29), it may be assumed here that Pharaoh's message was given to Moses through his servants.

Not only Pharaoh and his servants, but all the Egyptians were urgent upon Israel to get out—“The Egyptians urged the people to hurry” (Berk.). They feared that soon all would be dead men (33). Moffatt's translation of v. 34 indicates the haste with which the people of Israel left: “So the people snatched up their dough, unleavened as it was, and wrapped their kneadingbowls inside their mantles, carrying them on their shoulders.” They had already asked (RSV) jewels from the Egyptians in such amounts that the Egyptians were impoverished (35-36). It would appear that many helped Israel get ready to go even before the Passover. They were now insistent that they go quickly. So it was that Israel fled from Egyptian slavery after an awesome night of victory. The KJV reading, borrowed (35), is a term that implies obligation to return and has created unnecessary ethical problems. The Hebrew sha'el may equally well be translated “asked” or “demanded.” Only by extension does it mean “borrowed.” Virtually all more recent versions use “asked.” The Hebrews were due a considerable amount in wages for unpaid and involuntary labor.

God's victory for Israel brought “The Great Salvation” observed in verses 26-36. (1) Its prerequisite—Israel … did as the Lord had commanded, 26-28; (2) Its protection—God passed over the houses of the children of Israel, 27, 29-30; (3) Its provision—The Lord gave the people favour, 31-36.

B. THE EXODUS, 12:37—15:21

1. The Departure from Egypt (12:37-42)

a. The number in the march (12:37-39). The day following the night of death to the Egyptians, Israel journeyed … to Succoth (37). The certain location of this place is unknown, though it was apparently a short day's journey from Rameses east toward the Red Sea (see map 3). Getting this large a group to a central point must have been a big task; apparently some planning had been done as the time of victory drew near.

There has been much controversy as to the actual number that departed from Egypt. Liberal scholars, unwilling to assume miraculous providence, refuse to accept so large a number as six hundred thousand men implies.15 They object to the possibility of Israel's increasing to such a large number in the time allowed and under the adverse conditions described. They also reject the possibility of survival of so many people in the desert. There is the possibility that the Hebrew word for thousand (elep) “could be translated ‘clan’ or ’family,’ as it is elsewhere (e.g., Judg. 6:15).”16 In this case the total number of 600 clans would be much less.

However, taking into consideration God's special blessing, one can accept that Israel had grown to a number estimated at nearly 3 million persons.17 Also, under God's special power the provisions in the wilderness would have been adequate.

The mixed multitude (38) that departed with Israel were likely Egyptians who had become attached to Israel and its religion; possibly also, other foreign slaves seeking freedom in this manner, or those who had married Hebrews. These people later became a snare for Israel (Num. 11:4). Interestingly, Israel possessed flocks, and herds. These were already theirs before the plagues and had been protected from destruction (9:4). How the Israelites were able to possess so much livestock in Egypt is not said. It may be assumed again that God's blessings were on Israel during the bondage. Chadwick suggests that an earlier revolt may have gained certain privileges for these slaves in Egypt.18 In any case, God had supplied them with very much cattle.

The sudden departure from Egypt left Israel partly unready, for they had not prepared for themselves any victual (food, 39). They ate only unleavened cakes. This they were to do for seven days during the memorial feast (15).

b. The date of departure (12:40-42). The time of sojourning of the children of Israel was four hundred and thirty years (40). The author did not say whether all this sojourn was in Egypt, or included also the time in Palestine. Paul (Gal. 3:17) implied that the law was given 430 years after Abraham. Yet Stephen (Acts 7:6) said that Israel was in bondage in a strange land for 400 years. The round figure of 400 agrees with the number in Gen. 15:13, which passage also implies that these years were spent in affliction. It is safe to assume that the writer here meant the years in the land of Egypt.19 In fact, the time was dated on God's clock with an exactness that proved the Word divine (41).

What a night to be remembered! “That was a night when the Lord kept watch” (Berk.)—He kept a close eye on His children (42). It was to be celebrated as a “night of watching” by all generations of Israelites in the future. To Israel it was like a day of new birth, which to a Christian is remembered as, “Happy day, happy day, when Jesus washed my sins away!”

2. The Law of the Passover (12:43—13:2)

Further instructions were here given to Moses concerning the celebration of the Passover feast: (a) no stranger (foreigner) was to eat of it (43); (b) strangers and servants, when circumcised, became as Israelites, and might eat (44, 48); (c) the lamb was to be eaten in one house and no part of it was to be removed (46); (d) no bone of it was to be broken (46); (e) the same law applied to both the homeborn (native) and the stranger (49).

The last three points above emphasize unity in fellowship. In the congregation of Israel there was to be no division—the lamb was one and the people were one. So in Christ all are one; divisions have no place in His body (I Corinthians 1—3).

The response of the Israelites was immediate (50). Recent victory made their hearts obedient. When God works, victory is complete. Armies (51) is better “hosts” (RSV). But God's blessings upon a people carry responsibilities. Since the Lord had spared the firstborn … both of man and of beast, these were now to be consecrated to Him (2). God laid a claim upon these men to give Him what was His. To sanctify as used here, and often throughout the OT, has the meaning of consecrating or setting apart for special divine ownership, as compared with the NT meaning, which includes moral purity (Eph. 5:25-27; Heb. 9: 13-14). Sanctify in this broader OT sense is used of both persons and things.

3. The Speech of Moses (13:3-16)

a. The day of remembrance (13:3-10). Moses was now to relate to the people the instructions that God had given to him. Verses 3-7 repeat much of what was given in 12:14-20 (see comments there). In v. 5, Moses named five of the seven nations whose land Israel would inherit. The other two were the Perizzites and Gergashites, who probably were less important (cf. BBC, II, 35-36).

The importance of remembering this day (3) must be passed on to the children (8). The sign unto thee upon thine hand and the memorial between thine eyes (9) were not to be physical writings, or “phylacteries” (cf. Deut. 6:4-8).20 Rather, the feast and the words of mouth coming from the heart were to be the continual reminders.21 Physical objects may help remind one of God's gracious acts to a degree, but the Lord's law … in thy mouth (9)—the full heart of praise and testimony, passed on to the children—is the most effective means of transmission. God knows that it is easy for men to forget Him, so He commanded: Thou shalt therefore keep this ordinance in his season (“at its appointed time,” RSV) from year to year (10).

b. Consecration of the firstborn (13:11-16). Another constant reminder was to be the giving of the firstborn to God (2, 12) and the answers to the sons' questions (14) about the ceremonies. All the firstborn males of cattle were to be God's (12) and given in sacrifice (15). All that openeth the matrix (15) refers to “all the males that first open the womb” (RSV). The all here must be taken as referring to the clean animals.22 The unclean animals, such as the ass (13), were to be redeemed by the substitution of a lamb, or kid. If not redeemed, the unclean animal was to be killed. The ass was mentioned here because it was the sole beast of burden taken from Egypt.

A special arrangement was made for the male child. Since he could not be sacrificed as an offering, he was to be redeemed (15). The obligation for service to God was later transferred to the Levites, and the price of substitution for the firstborn male was set at five shekels or about five dollars in our currency (Num. 3:47).23 This payment served as an acknowledgment of God's claim upon the firstborn.

The reason for this requirement is clear. God brought Israel out of Egypt by destroying the Egyptian firstborn (15). Therefore every son, especially the firstborn, was to be told the story repeatedly. This act of redemption, as well as the one of sacrifice, was to be a reminder—a token upon thine hand, and for frontlets between thine eyes (16; see comment on v. 9).

4. The Pillar of Cloud and of Fire (13:17-22)

The direct, northern route from Egypt to Palestine (see maps 2 and 3) was about 200 miles and could have been covered in about two weeks. However, when God led Israel out of Egypt, He took them on a longer route to avoid encounter with the warlike Philistines (17). The people of Israel were untrained for battle and their faith in God was weak. They might repent when they saw war, and return to Egypt. The Lord knew the limited strength of this people and protected them from undue temptation (see I Cor. 10:13). Often God's way may not appear the most simple and direct. Thus He led Israel by the way of the wilderness of the Red sea (18; see comments on the Red Sea in 14:2).

The word harnessed (18), though a military word in the original, must have referred to the organized manner of march. Moffatt says, “The Israelites left Egypt in orderly array.” This organization may have been planned during the time of contention with Pharaoh.24

Fulfilling the request of Joseph when he was dying (Gen. 50:25), Moses took the bones (19) of this patriarch with him. Surely Moses knew much about this earlier leader and was strengthened in faith by the strong hope that had been in Joseph. Israel faithfully buried Joseph's bones in Canaan in due time (Josh. 24:32).

The next stop of Israel after Succoth was Etham, on the edge of the wilderness (20; see map 3). The location of these places is uncertain, largely because the place of crossing the Red Sea is uncertain.25 But wherever the location, God was the Leader. He appeared before Israel in the form of a pillar of a cloud (21, likely of smoke) by day, and of fire by night. The pillar remained long with Israel as a guide in their journeys. It symbolized the Holy Spirit, a Fire (Matt. 3:11), who guides the Christian in his walk.

“God's Guiding Light” is seen in 17-22. (1) It leads God's children away from the paths of greatest danger, 17; (2) Sometimes in circuitous paths to unwelcome places, 18a; (3) In an orderly and obedient fashion, 18b; (4) With strong evidence that He is with them, 21-22.

5. Crossing the Red Sea (14:1-31)

a. A perilous place (14:1-4). Since it is not clear where the exact crossing occurred, it is best to assume that the children of Israel were moving from Goshen (see map 3) to the border of Egypt where they could cross over into the wilderness. Then God asked them to turn (2; “turn back,” RSV) and encamp by the sea. Whether they turned north to the Lake Manzaleh,26 or south to the Bitter Lakes,27 is not clear. What is clear is that there was a body of water before them as an obstacle to their crossing.

Pharaoh began to reevaluate his release of the slaves. He may have heard of their apparently aimless journeying, and assumed that they were entangled in the land (3) and the wilderness had shut them in. To him, their God, who was powerful in Egypt, was helpless in the wilderness. He thought they were hopelessly lost. Certainly Israel would have been finished were it not for Almighty God. He sometimes leads us into tight places so that He can deliver us and show that He is the Lord (4).

b. Pursuit by Pharaoh (14:5-9). Smarting under his recent defeat and the frustration caused by losing so many of his laborers (5), Pharaoh and his servants (advisers) changed their minds. Thinking that Israel was virtually cornered in the wilderness, the king made ready his chariot (6) and took his people (“army,” RSV) with him. Also he had six hundred chosen (“picked,” RSV) chariots (7) and as many others as could be quickly assembled (so the term all the chariots should be understood).28 With this array of human might, Pharaoh hurried after the Israelites. His hard heart was made harder because to him these slaves had left with an high hand (8; “defiantly,” RSV). Contrast this with the great fear (10) they were soon to feel. He pressed in upon them where they were encamped by the sea (9; see map 3). Pi-hahiroth means “sedge-place, on the Egyptian side of the Red Sea” (Berk., fn.).

c. The people's fear (14:10-12). The sight of Pharaoh's army melted the hearts of the people and they cried out unto the Lord (10). It was a hopeless cry, for they saw nothing but death ahead, and chided Moses for bringing them out of Egypt to die in the wilderness (11). For them bondage was better than death, and Moses should have left them alone in Egypt (12). In terms of a modern slogan, they felt that they would be “better Red than dead.”

These Israelites, like so many new converts, even though freed from the bondage of slavery, still possessed “an evil heart of unbelief.” They were full of fear and doubt, having soon forgotten the mighty acts of God in their behalf. They had gone along with the leaders, but now, with apparent catastrophe at hand, their lack of full commitment was revealed.

d. God's purpose (14:13-18). How often faith weakens just when God is ready to do His greatest work! But God had His man of faith. How much Moses was trembling underneath is not said, nor is it apparent that he yet knew just what God would do. But his past encounters assured him that God was leading. There was nothing his people could do except to quiet their fears, to stand still, and see the salvation of the Lord (13). God had told Moses (4) that another victory would come, and he believed God's word. He was able to declare, The Lord shall fight for you, and ye shall hold your peace (14). “You have only to be still” (RSV).

Actually, there was no need for further crying unto God. The time for march had come. Clearly it was a march of faith, for only treacherous water was before them; yet God's command was, Go forward (15). One ultimately comes to the place in his spiritual walk when fearful praying stops and the step of faith must be taken.

All the time Israel was fearing that God had let them down, He was working out His purpose. The barrier of water before them would divide as Moses' hand was stretched out with his rod (16). Pharaoh's hard heart would cause him to presume upon God by following Israel, but God's plan was to destroy this Egyptian army and thus gain glory and honour to himself (17). It would be too late for Pharaoh and his horsemen (18), but the rest of the Egyptians would know who is the Lord.

In v. 15 we see God's challenge to His people, “Go forward.” (1) Their history pushed them forward, 1:13-14; (2) The present prodded them forward, 14:9-10; (3) The future pulled them forward, 3:8; 14:13-14 (G. B. Williamson).

e. The protecting pillar (14:19-20). The angel of God (19), called the “angel of the Lord” in 3:2, had been going before Israel, but now moved to the rear of the camp. The invisible movement of God was seen in the visible movement of the pillar of the cloud, which now moved from before them and stood behind them. This pillar came between the two camps, keeping the Egyptians from coming near Israel all the night (20). The KJV gives the correct idea, though not the exact translation. The pillar brought darkness to the Egyptians, while Israel had light in their camp.29

The process of “Overcoming Fear” can be seen in 10-20: (1) Startled by looking at Satan's power, 10; (2) Expressed in distress at God's providences, 11-12; (3) Relieved when God's word is clearly given, 13-18; (4) Fully quieted when God's presence is manifest, 19-20.

ƒ. The path through the sea (14:21-25). That night, when Moses stretched out his hand over the sea … the waters were divided (21). A strong east wind is mentioned, serving to make the sea dry land, perhaps by drying up the bed from which the waters rolled back. One should be cautioned against forcing poetic language (15:8; Ps. 78:13) into narrow literalism and requiring belief that the waters defied gravity, or congealed as a solid.30 The word wall (22) referred to the barrier of water that lay on both sides of Israel as they marched across.31

The distance across the sea and the width of the passage are not given in the record. The area was enough for nearly 3 million people to pass over in one night, and enough for all of Pharaoh's host to be in the midst of it (23). Either the Egyptians looked upon the opening in the sea as a natural event or else they in their hardness presumed upon God's mercy when they marched into the opening. Whether Pharaoh went in with his hosts it does not say, but all his horses, chariots, and horsemen (23) went in (the “army,” v. 9, is not listed as going in).

In the morning watch (24), between 2 and 6 a.m.,32 God troubled the Egyptians. Likely the dark pillar began to flash, maybe with lightning. Fear came to the Egyptians, and they were having trouble with the c hariot wheels (25), “clogging” or “binding” (RSV) so that they drove heavily. Apparently the dry bed of the sea was breaking through with the weight of the horses and chariots. They said, Let us flee … for the Lord fighteth for them against the Egyptians. Once more these wicked men acknowledged the power of God. The confusion of the Egyptians gave time for Israel to complete the crossing and for all the pursuing Egyptians to get into the sea bed.

g. Perishing of the Egyptians (14:26-31). God now reversed His action and the waters returned to their former place (26). Whether there was a reversal of the wind is not stated (see 15:10). The return of the waters was such that they overwhelmed the Egyptians as they tried to flee and they were destroyed (27-28). The same waters that served as a wall for the people of God (29) became the means of destruction for the Egyptians.

This latest contest of God with Pharaoh, resulting in final and complete victory for the Lord, greatly impressed the Israelites. The situation had looked hopeless the night before. Now Israel saw the Egyptians dead upon the sea shore (30). The turbulent waters, or tide, had washed the bodies ashore. The Lord had saved Israel; all the needed evidence was before their eyes.

When Israel saw that great work (31), the people feared the Lord, and believed. This mighty act removed the fear that had torment (10) and implanted a true fear of God—a fear that led to a living faith. From this manifestation “the Israelites were to discern not only the merciful Deliverer but also the holy Judge of the ungodly, that they might grow in the fear of God as well as in the faith which they had already shown.”33 The word for believed (31) means “believed in” (RSV); this kind of faith takes a firm hold on a person. They could now rest their case on God and his servant Moses because their faith became more personalized.

In 10-31, we see “God's Mighty Deliverance.” (1) In behalf of a fearful people, 10-15; (2) With power over natural obstacles, 16, 19-24; (3) From the rebellious enemies of God, 17-18, 25-28; (4) In the creation of a believing people, 29-31.

6. The Songs of Deliverance (15:1-21)

a. The song of Moses (15:1-19). What is more natural than singing songs of praise when God has wrought a great deliverance? After a time of deep oppression and a dark night of despair, to realize suddenly that victory has come brings billows of joy to the heart. Into the record went this song of Moses, which will become the title of the song of the redeemed on that last day (Rev. 15:3).

Critics claim that this song, or parts of it, was composed at a much later time than Moses and inserted here by later editors.34 They base their opinions primarily on ideas found in 13 and 17, of the holy habitation and the place for God to dwell, the Sanctuary. Their argument presupposes that Moses could not have known about these concepts in the future of Israel. But one who accepts the fact of divine inspiration for men like Moses has little or no problem here. The use of a prophetic past or present (as in 13) is not at all uncommon in the OT (e.g., Isa. 9:6). The poem's simplicity as well as its graphic power of description “points to the time of Moses for the composition.”35

(1) God is the Hero (15:1-3). God is great, for He threw the horse and his rider … into the sea (1). The Lord, a strength and song, is also the singer's salvation (2), as well as his father's (forefather's) God. To prepare him an habitation is better rendered “praise him” (ASV). His victory over the Egyptians proved that God was a man of war (3), an anthropomorphism describing simply His power in battle. This kind of speaking of God in human terms is frequently found in the OT. His name is Yahweh, translated the Lord, even though Pharaoh would not acknowledge Him.

(2) The Lord, supreme over all (15:4-12). The Lord's right hand (6), another anthropomorphism, shattered the enemy by sinking them in the sea, and they sank into the bottom as a stone (5). As Israel watched, the armed captains sank quickly in the returning flood. God, who is excellent in majesty, overthrew His adversaries and in wrath He consumed them as stubble (7). The wind that moved the waters is described as a blast from God's nostrils (8). Poetic language often uses human analogies to describe an activity of God without intending strict literalism. When God moved, the waters were as an heap, and the depths were congealed in the heart of the sea. This may refer to the water as walls on each side of Israel,36 or to the closing of the sources from which the water could come.37

The defiant attitude of the enemy is shown in v. 9. His proud assurance and lust (intentions or will) were clear. But when God didst blow with His wind, they were drowned (10). A new fact is here suggested; a wind was also used to return the waters of the sea. God is greater than all the gods (11); none can attain unto His glory, holiness, and power. This is the first explicit mention of the holiness of God in the OT (cf. 3:5). He stretched out His hand and the earth swallowed them (12). Here the sea is thought of as part of the earth.

(3) The Lord is King of Israel (15:13-19). God led forth and redeemed (13) His people; He has guided (is guiding) them.38 Thy holy habitation is surely the Promised Land. As the writer anticipated the movement into Palestina (Palestine comes from the enemy's name, Philistia), he could see the concern and fear upon the inhabitants because of God's power (14). Edom, Moab, and Canaan (15) will feel the dreadful fear. Dukes are princes. Fear and dread, caused by the greatness of God's arm (16), will immobilize the enemies until Israel crosses over the border. Ultimate establishment in Canaan was assured. Settlement in the land and establishment of the Sanctuary yet to come are spoken of as certainly as if they were an already accomplished fact (17). The Lord reigns for ever (18) while Pharaoh's host was destroyed and Israel was spared (19). The song writer was full of rejoicing for this tremendous event.

b. The Song of Miriam (15:20-21). Miriam … the sister of Aaron (20) apparently had equal rank with Aaron, though not with Moses. She was a prophetess, the first mentioned in the Bible. The timbrel was a tambourine. “Solemn dances as an expression of worship, although appropriate to the times of Moses and the psalmists, are liable to abuse and have never found a generally accepted place in the worship of the Christian Church.”39

It is thought that when Miriam answered them (21; cf. v. 1), she and the women sang the words of this refrain in response following each of the parts of the song of Moses. They played the instruments and moved gracefully among the singers in a “stately and solemn dance.”40

C. THE JOURNEY TO SINAI, 15:22—18:27

1. At Marah and Elim (15:22-27)

Israel went three days into the wilderness of Shur (east of the Red Sea) and found no water (22). The faith of the people needed further testing. A great victory like the Red Sea crossing gave a wonderful view of God's omnipotence; it did not train their faith for everyday problems. The daily need of food and drink tries some people's faith more than the bigger obstacles. But God was training His people in all of life, so He brought them to the bitter waters of Marah (23; see map 3). Imagine the keen disappointment of a thirsty people finding water, only to learn that it was undrinkable.

The extreme bitterness of springs is well attested by travelers in this area of the wilderness of Shur (or Etham, Num. 33:8), which is “treeless, waterless, and, except in the early spring, destitute of herbage.”41

The people murmured against Moses (24). Leadership is costly because the blame for adversity falls on leaders. These people knew Moses was God's man; thus their sin was also against God. Great experiences with God do not necessarily cure the evil heart of complaining. Only when self is crucified and Christ fully enthroned does murmuring cease (Eph. 4:31-32).

Moses cried unto the Lord (25), the only thing he could do. No doubt God would have provided sweet water in response to Israel's patient faith if they had held steady. The Lord may sometimes satisfy a person's whims to the detriment of his faith. Here the waters were made sweet when Moses threw a tree into them, but Israel's faith remained weak. This miracle cannot be explained by any known natural means.

God used this occasion to teach Israel a lesson, by establishing a statute and an ordinance (25). If the people would listen to God and fully obey His word, they would be healed of all the diseases … brought upon the Egyptians (26). As God healed the bitter waters of Marah, so He would heal Israel by supplying physical needs and, more important, healing the people of their own corrupted nature. God wanted to take the spirit of complaint out of them and to grant them a strong faith.

Not all experiences of life are bitter. Israel's next encampment was at Elim, an oasis with twelve wells (springs) of water (one for each tribe), and 70 palm trees (27). Had Israel endured the bitterness of Marah's waters, they should soon have feasted at Ehm. The thin patience of many believers dulls the keen edge of joyful victory when it comes. Elim was a beautiful place to camp, but it was not their destination.

2. The Manna and the Quail (16:1-36)

a. Israel murmurs again (16:1-3). Israel should have entered into God's “statute” and believed His “ordinance” (15:25) but they did not. Their failure to do so resulted in more complaining. They had left one wilderness (Shur) and entered another ( Sin ) on the way to Sinai and had been traveling for one month (1). Apparently food supplies were lessening and there was no outward evidence of any new supply. God permitted the problem to arise as a test for Israel's faith. But they murmured against Moses and Aaron (2) and wished to have died in Egypt with full stomachs rather than to be killed with hunger in the wilderness (3). Apparently they had eaten well in Egypt, and matters appeared worse for them now. Of course food is necessary for physical life, but God had not forgotten them. He would have supplied in a more satisfying manner had Israel held steady in patient faith.

b. Promise of bread and meat (16:4-12). No doubt God had in mind all the while just how He would feed Israel in the wilderness. When they murmured, the Lord made known His plan of supplying bread from heaven (4) for them at a certain rate— “a day's ration each day” (Smith-Goodspeed). However, even in the giving of the bread there would be a test whether they will walk in His law or not. In conformity with the Sabbath law, the people would find the amount on the sixth day sufficient for two days (5).

God wanted these people to know that the One who brought them out of Egypt was still with them. At even … ye shall know (6) and in the morning … ye shall see (7). The glory of v. 7 referred to the realization of God's hand in the coming of bread, while the glory of v. 10 was a special manifestation of God in the cloud.

Moses chided the people for murmuring against him and Aaron because they were as nothing—God was the One who was leading (7). When God gave them flesh and bread to eat, they would know that He had heard their murmurings … against Him (8). In a sense, supplying food in this manner was a rebuke. God did not supply the food simply because they complained; He wanted them to know He was the Lord and it was not His servants but himself against whom they murmured.

Israel was to be humbled before God. Aaron assembled them, saying, Come near before the Lord: for he hath heard your murmurings (9). When they drew near and looked toward the wilderness, suddenly the glory of the Lord appeared in the cloud (10). “The unmistakable evidence of God's presence in the fiery pillar authenticated the words of Moses and prepared the people for the more veiled glory of the miracle to come.”42 It gave these weak followers of God an opportunity to see the evil of their own hearts as they contemplated the faithfulness of God to them. His miracle of flesh and bread would come; then they would know that the Lord was their God (12). He was patient with these weak believers whose faith needed growth; later, after they had time for maturing (Num. 14:11-12), they were punished because of continued unbelief.

c. God sent quail and bread (16: 13-21). The quails which came up, and covered the camp (13) normally migrated “across the Red Sea in large numbers at this time of year, and, exhausted by their long flight … could easily be caught near the ground.”43

The following morning there was a dew about the camp (13). When the dewwas gone, there was found a “fine, flakelike thing, fine as hoarfrost on the ground” (14, RSV). When the people saw it, they asked, “What is it?” (15, RSV) Moses answered, This is the bread which the Lord hath given you to eat. “The name manna may have arisen from the question [What is it?], or the similarity in sound may have related the two words.”44

Some have tried to identify the scriptural manna with natural substances found in this region. Though similar in some respects, these natural substances do not fit the biblical account. They are not large in quantity, nor could they be a principal food. Also, they appear only during a short season of the year. The manna of the Bible (1) was to be Israel's chief nourishment for 40 years; (2) it was supplied in large quantities; (3) it was given throughout the whole year; (4) it came only six out of the seven days of the week; and (5) it bred worms if kept two days except on the Sabbath.45 Clearly this manna was a miracle of God and is a type of the Christ who came down from heaven (John 6:32-40).

The instructions about gathering the manna were clear. Each family was to collect enough for one day, an omer for every man (16), about three pints, and according to the number ofpersons in the family. Apparently by a miracle of expanding or diminishing according to the need present,46 those who took much had nothing over and those who took little had no lack (18).

Moses made clear that none of the manna should be left until morning (19). However, some folk who still needed to learn about explicit obedience kept a supply of manna until morning, but it bred worms, and stank (20). Since the manna kept over for the Sabbath did not spoil (24), the disobedience of the offenders was made apparent and was punished by the spoiling.

God's lesson for Israel in this episode, as for Christians, is that believers must depend on Him day by day. The life of Christ in a Christian is retained moment by moment by abiding in God. Daily and careful obedience results in orderly provision; carelessness brings disturbance and judgment. Israel learned to gather in the morning before the sun melted the manna (21); spiritual food gathered early stands the heat of the day.

d. Sabbath observance (16:22-31). When the sixth day arrived, and some began to gather double amounts of manna, the rulers of the congregation (22) seemed not to understand. Moses again made the rule clear; there would be no manna on the sabbath (25). On the sixth day they were to bake and seethe (used as bread or porridge) what they needed and lay it up for the morrow (23). They learned that the manna held over for the seventh day did not spoil (24).

These verses indicate a knowledge of the Sabbath prior to the giving of the Ten Commandments (20:8-11). God set up a day of rest at the creation of the world (Gen. 2:2-3); it was likely known to Abraham, since it was observed in a certain sense by the Babylonians. However, neither the early Hebrews nor the Egyptians knew of a seven-day week.47 Since there is no mention of the Sabbath after creation until this event, one can assume this to be a renewal of Sabbath observance. During the Egyptian oppression, observance would have been impossible; so for these people the words of Moses were new.48

Even though Moses made clear that there would be no bread on the sabbath day (26), some of the people went out to gather just the same (27). There are always those who will not believe God's word, so they refuse to keep His commandments and laws (28). The order became more explicit; no man was to go out of his place on the seventh day (29). No one was to go outside the camp; the people were to rest on the seventh day (30). See further comment on the Sabbath in 20: 8-11.

The manna was like coriander seed (31), “a small, grayish-white seed, with a pleasant spicy flavor, used widely as a spice for cooking.”49 It tasted like wafers made of wheat flour, oil, and honey. God's gift of food was pleasant to the taste.

e. The memorial manna (16:32-36). A pot containing an omer full of manna (33) was laid before the Lord in God's house before the Testimony (34). Here it was to be kept for future generations (32). The writer to the Hebrews mentioned the “golden pot” of “manna” in “the Holiest of all” (Heb. 9:3-4). Whether the command of God was given at this time, or later when the ark of the covenant was constructed, is not said. It can be assumed that Moses added this section (32-36) to the Book of Exodus near the end of his life.50 The Testimony (34) refers to the Ten Commandments which were also deposited in the ark of the covenant.

For the record, Moses affirmed that Israel ate manna … until they came unto the borders of … Canaan. This does not mean that they had no other food along the way, but always there was manna provided. Joshua reported the cessation of this miracle after arriving in the land of promise (Josh. 5:10-12). The omer and ephah (36) were measurements used in Egypt, and this note was needed since only the ephah continued as a measure with Israel.51 An ephah was approximately one bushel. The omer would be about one and a half quarts.

In c. 16, God's food for Israel points to the Living Bread of the New Testament, “Christ, Our Manna.” (1) Is given to a hungry and disturbed people, 1-3; (2) Becomes the manifestation of God's glory, 4-12; (3) Satisfies fully those who gather, 13-18; (4) Effective through a day-by-day obedience, 19-30; (5) Is an experience memorialized forever, 31-34.

3. The Rock at Rephidim (17:1-7)

Israel now journeyed on from the wilderness of Sin “by stages” (1, RSV) to Rephidim (see map 3), likely the Wadi Refayid, a valley not far from Horeb (6). This name may identify the mountain range which included Sinai.52 The word Rephidim means “rests” or “resting-places.”53 The people needed water and were expecting some at this place, but none was to be found. God was not making the way easy in every respect.

The people again chided Moses and demanded water (2). His acquaintance with this region may have made them think he ought to know where there was water. But Moses had not chosen to bring Israel to this place. He was only God's representative. This chiding of him was to tempt (“test” or “try”) God. Had not God proved himself adequate for all occasions? Could He not be trusted to provide water? Moses was finding these people a trial to his patience.

Without divine help, there was good reason for alarm. Unless water could be found, they would die, as well as their children and their cattle (3). One cannot blame them for their concern, but where was their faith? Had they not seen enough of God's power to assure them that He would not let them down? Some of the people at least were yet unconvinced and could soon stir up enough trouble to affect the whole crowd. They were fast becoming dangerous.

Moses cried unto the Lord (4). There was nothing else he could wisely do; the people were almost ready to stone him. Moses and, hopefully, others were willing to await God's time, knowing that God would not forsake them. The Lord might wait awhile and thus perform a greater wonder, as He did with Lazarus when Jesus tarried until His friend was dead (John 11:20-23). But what could Moses do with this riotous people? They would not wait for God any longer.

In mercy, God instructed him what to do. He was to go on ahead with some elders (appointed leaders) of Israel and with the rod of God in his hand (5). What a comfort that rod must have been to Moses! With it he had accomplished some mighty wonders.

God promised to stand before Moses upon the rock in Horeb (6), probably in the same mountain range as Sinai (see footnote 52 above for an alternative explanation). When human effort failed, God was there to carry on with His power. Moses was to smite the rock from which water would come. His act brought forth water sufficient to meet the needs of this large host of people and their cattle. God knew where the water was and was able to cause springs in the desert. The elders were witnesses to this great miracle.

Moses named the place Massah and Meribah, “proof” and “contention” (RSV, marg.), because the people found fault and forced God to prove himself (7). What more beautiful names might be given one's experiences if only he could, without faultfinding and unbelief, patiently await God's time and let Him work!

Christ is the Water that quenches the spiritual thirst of man (John 7:37). He is the “spiritual Rock” from which the “spiritual drink” comes (I Cor. 10:4). That “Rock” was smitten before the grace could flow forth, reaching all mankind (see Gal. 3:1).

In 1-7 we see “God, Our Rock.” (1) A stumbling block to the unbelieving, 1-4; (2) Must be smitten before grace could flow, 5-6; (3) Satisfies the thirst of those who drink, 6b; (4) Symbolizes the Cross, an emblem of shame, 7.

4. Defeat of the Amalekites (17:8-16)

a. The battle (17:8-13). In the midst of the miracle at the rock, the Amalekites struck at the children of Israel (8), attacking the “feeble” in the rear while they were faint and weary (Deut. 25:18). Since the attack took place in Rephidim (cf. 1), it probably first involved those who had not yet caught up with the camp. Amalek was a descendant of Esau (Gen. 36:12, 16), though not a part of Edom as a nation.54 The Amalekites' disregard of God and their attack on His people brought them under the judgment of God.

Joshua (9), mentioned here for the first time, was first known as Oshea (Num. 13:16), but Moses called him “Jehoshua” (contracted to Joshua), meaning “Jehovah is Salvation.”55 This helper of Moses (24:13, “his minister”) was asked to form an army with which to fight the enemy. This army may have been armed with the equipment from the dead Egyptians (14:30-31), and Joshua led the host out to face the enemy (10).

Apparently the battle was in the valley, because Moses went to the top of the hill with the rod of God (9), taking with him Aaron, and Hur (10). Hur, who assisted Aaron when Moses went up into the mountain (24:14), was the grandfather of Bezaleel (31:2), the skilled workman for the Tabernacle. Jewish tradition according to Josephus identified him as the husband of Miriam.56

When Moses held up his hand (11), with the rod extended (9), Israel prevailed, but Amalek prevailed when the arm became weary. Aaron and Hur stayed up his hands (12) by placing a stone under Moses for a seat, and supporting his arms until the close of the day. Thus Joshua, under God, “mowed down Amalek” (RSV) and his hosts with the sword (13).

The rod of God here clearly suggests the importance of prayer and faith. Victory in the battle with Satan comes when prayer is effective. The unseen forces of Satan are routed when God's people pray in faith. Support of others in prayer aids in this victory. Leaders responsible in the work of God would fail without the prayer support of the people.

“Prayer” (1) Is needed when the enemy attacks, 8; (2) Becomes powerful on the hill of God, 9-10; (3) Needs the support of others, 11-12; (4) Prevails in effective victory, 13.

In 8-16 we see that “Prayer Brings Victory.” (1) God's work prospers by prayer, 8-11; (2) There is need for united prayer, 12-13; (3) Altars testify to future generations that God answers prayer (G. B. Williamson).

b. The memorial (17:14-16). The battle with the Amalekites was not ended, but there would come a final victory. The phrase in a book (14, “the book,” Amp. OT) indicates that the books of Moses were already in process of composition.57 The successor to Moses must also know God's plan, so God commanded Moses to “read it aloud to Joshua” (14, Moffatt). Amalek would ultimately be annihilated.

Moses built an altar (15), and called it Jehovah-nissi (“the Lord is my banner,” RSV). This was to be a sign that the Amalekites, who had put “a hand upon the banner of the Lord” (16, RSV), would be under God's judgment until destroyed. God's people had been attacked by an enemy of God; therefore continual warfare was threatened against them. King Saul was later punished because he failed to carry out God's command to destroy the Amalekites (I Samuel 15). It was in the days of Hezekiah that these people were finally annihilated (I Chron. 4:41-43). We may see in this God's foreknowledge of the continued impenitence of those fierce and warlike people. The strife of nations results in the judgment of the One who makes even the wrath of man to praise Him (Ps. 76:10). Over and over in the Scriptures, sin—whether personal or national—proves to be self-destructive.

5. The Visit of Jethro (18:1-27)

a. The coming of Jethro (18:1-5). Jethro, the priest of Midian, Moses' father in law (1; see comments, 2:18) heard by indirect means what God had done for Israel. Zipporah, Moses' wife (2), had returned to her parents' home after the beginning of the journey to Egypt (4:18-26) and remained there until Israel approached Horeb. The two sons (3) were born to Moses while he was living with his father-in-law in Midian (2:22; 4:25) and had remained there with their mother. The first son, Gershom, was so named because Moses was an alien in a strange land. The second son was called Eliezer (4), because Moses had been delivered … from the sword of Pharaoh (2:15). Their ages at this time are unknown; they may have been quite young, or possibly nearly 40, since Moses had been in Midian 40 years (see Acts 7:23, 30).

Apparently Jethro … came just as Israel was nearing the vicinity of Sinai, called the mount of God (5; cf. 3:1; 17:6; and 19:1), shortly after the defeat of the Amalekites, but before the arrival at Sinai.

b. Moses reports to Jethro (18:6-8). Verse 6, rather than being a direct word to Moses by Jethro, likely was a message sent to Moses or a report by some third party of Jethro's coming (RSV). After getting the word, Moses went out to meet Jethro (7). In accordance with oriental custom, Moses did obeisance (“bowed in homage,” Amp. OT), and kissed his father in law. The relationship between these men was always of a high order. They sought each other's good in everything.

Moses reported to Jethro all that God had done for Israel and how the Lord had given victory over Pharaoh and the Egyptians (8). He was careful to give God all the glory and took none to himself. He also told of the hardships that had come to them along the way and how God had delivered them.

c. Jeihro's praise (18:9-12). For a man to rejoice as Jethro did at this report indicates his open heart before the Lord (9). Often nations are spoken of as enemies of God, and the Midianites were such later on (Numbers 35). God did not count Egyptians, Amalekites, or others His enemies simply because they were not Israelites; a nation was wicked because the people of that nation were wicked. But God often has His children living among people who are wicked. When a righteous person such as Jethro was found, he was honored by God (cf. Melchizedek, Gen. 14:18-20; Abimelech, Gen. 20:6; and Job, Job 1:1, 8).

How much Jethro knew about Israel's God before this event is not known. His ancestors were descendants of Abraham. He was a “priest” (cf. v. 1) and as such was a religious man. Moses had lived with him 40 years, but this was before the burning-bush experience. At least Jethro's heart was open. When he heard of the Lord's doings, he was able to say, Blessed be the Lord (10, Yahweh), and thus identified the God of Israel's victory. It is true that he spoke of the Lord as greater than all gods (11), rather than as the only God. However, this language is similar to that of Solomon at the dedication of the Temple (II Chron. 2:5) and of the Psalmist in his praise (Ps. 135:5). Jethro's idea of other gods was the opposition they gave the Lord (11). Therefore they were evil spirits. The last part of 11 has been rendered, “He delivered the people from under the hand of the Egyptians, when they dealt arrogantly with them” (RSV). The words, Now I know, imply a new knowledge for Jethro and may mean that at this time he became a convert to Yahweh.58

Jethro's religious devotion moved him to offer a burnt offering and sacrifices for God (12). Aaron and the elders of Israel joined in the occasion and had fellowship with Jethro. They joined in the worship of the same God, even though of different nations and cultures. Jethro did not become an Israelite, but he became one with Israel in their love for Yahweh.

d. Jethro's counsel (18:13-23). The next day Jethro observed Moses as he judged the people (13). Apparently Moses took the full load as judge for these 2 million or more people without sharing responsibility with others. Jethro questioned Moses' wisdom in serving alone (14) and keeping the people waiting all day for decisions.

Moses gave his reasons (15-16) for doing the job this way: (1) he sought God's mind to settle the disputes that had arisen, and (2) he used the occasion to teach the people the statutes of God, and his laws. Since he was the one who heard God's word, he felt it necessary to act directly in connection with every problem.

But Jethro was not satisfied with these reasons. What Moses was doing was not good (17). Even a man of his strength must remember that he was human and would wear away (18) on this kind of schedule. Jethro said, Thou art not able to perform it thyself alone. Moses should have known this, but he, like many others, needed a friend to tell him so. This method not only was hard on himself, but it also caused difficulties for the people who were forced to wait in Une.

One cannot but admire the courtesy and boldness of Jethro. Who would have courage to correct a man who, under God, had brought plagues upon Egypt, opened the sea, brought water and bread into a desert, and led over 2 million people? Moses, who had listened to God directly, now must hearken to one who had a message from God for him. Jethro did not deny Moses' place as God's mouthpiece; he was still to be for the people to God-ward (19); that is, their representative before God (RSV). It would also still be Moses' task to teach the ordinances and laws (20) and direct the people in the way they should go and in what they should do.

However, to carry out wisely God's purposes, Moses should choose able men, such as fear God, men of truth, hating covetousness, and place them over the people as rulers of thousands, hundreds, fifties, and tens (21). These numbers may have referred to families rather than persons.59 The men were to serve as higher and lower courts, each leader of a smaller group responsible to the one above him. Persons not satisfied with a decision of the lower judge likely could appeal to a higher. This would mean that multitudes of decisions could be made without their coming to Moses (22).

One wonders that Moses had not used this or a similar plan. He already had elders and rulers who had represented the people on several occasions. The ideas were known in Egypt and apparently Jethro was acquainted with this kind of organization.60 The qualifications for these judges were sound; they were to “be concerned only for God's approval, not man's, candid in their verdicts, and impervious to bribes” (21).61

Jethro was careful to recognize the authority of the man to whom he was speaking. He wanted it to be Moses' own decision—If thou shalt do this thing (23). He also knew that Moses acted on divine authority—IfGod command thee so. If Moses could see the wisdom of this, and God would direct him in it, then he would be able to endure and the people would be at peace.

e. The new plan instituted (18:24-27). Moses saw the wisdom of the plan suggested by Jethro and did all that he had said (24). It can be assumed that Moses sought and obtained God's permission for this method. He chose the necessary men and made them heads over the people (25). These men were rulers and they judged the people (26). They brought the hard causes to Moses, but cared for the small matters themselves.

In Deut. 1:9-18, Moses recounted the appointment of these judges, called there “captains” and “officers.” They were appointed at the time Israel was ready to leave Sinai after the law was given. There, it appears, the people had some voice in the selection of the officers (Deut. 1:13). This may mean that, though Jethro gave the counsel before Sinai and the giving of the law, the organization was not fully effected until Israel was ready for movement again.62

The ministry of Jethro was finished. Moses let him depart to his own land (27). Zipporah and her sons apparently stayed with Moses.

The “Qualifications for Leaders” can be found in 13-23: (1) Humility in counsel, 13-17; (2) Recognition of human weakness, 18; (3) Concern for God's best, 19-20, 23; (4) Integrity of character, 21-22; (5) Willingness to obey, 24-26.