Author: Art Davison

Gleanings In Exodus

God’s Governmental Principles

Exodus 34:1-7

—by E. L. Bynum

Our present passage gives the sequel to what was before us in Exodus 19 and Exodus 24. Up to Exodus 19 God had dealt with Israel on the ground of His unconditional covenant with Abraham: see Genesis 15:18; Exodus 2:24; 6:3, 4. The last thing recorded before Israel reached Sinai was the miraculous giving of the water at Rephidim, and concerning that the Psalmist tells us, “He opened the rock, and the waters gushed out; they ran in the dry places like a river. For He remembered His holy promise, Abraham His servant” (105:41, 42). But at Sinai, God’s relationship to Israel was placed upon a different basis.

In Exodus 19:5 we find God, from the mount, bidding Moses say unto the people, “Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for the earth is Mine.” In connection with the covenant that He had made with Abraham there was nothing which Israel could “keep;” there were no conditions attached to it, no stipulations, no proviso’s. It was unconditional so far as Abraham and his descendants were concerned. It was a covenant of pure grace, and it was on the ground of that covenant God will again take up Israel after this dispensation is over. But at Sinai God proposed another covenant, to which there should be two parties—Himself and Israel: It was a conditional covenant, a covenant which Israel must “keep” if they were to enjoy the blessings attached thereto; note carefully the “if” in 19:5.

The charter of the Siniatic covenant was the two tables of stone, upon which were engraved the Ten Commandments, see Exodus 34:27, 28, Deuteronomy 4:13. The terms of this covenant Israel freely accepted (19:8, 24:3), and accordingly, it was solemnly ratified my blood (24:4-8). In proposing this covenant, God had two things before Him: the maintaining of His own rights, and the good of His people. Grace ever reigns “through righteousness” (Rom. 5:20, and in His sovereign benignity to Abraham’s seed, God must uphold the claims of His throne. But this was also for their good: God’s commands “are not grievous” (1 John 5:3), and in keeping of them there is great reward. In article 28 of this series we sought to show that, so far from redemption setting aside the rights of God over His creatures, it supplies an additional motive for recognizing and meeting them.

Now at the close of Exodus 24 we hear Jehovah saying to Mines, “Come up to Me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them (v. 12). Accordingly Moses, accompanied by his minister Joshua, goes up into the mount, and as v. 18 tells us, he was “in the mount forty days and forty nights.” The next seven chapters are occupied with a description of the Tabernacle, details of which God also gave to Moses on that occasion. Then, in Exodus 32, we learn how the people below had been conducting themselves during the absence of their leader: the great sin of the golden calf, with its idolatrous worship, had been committed. Nothing but the intercession of the typical mediator had saved them from utter extermination by the wrath of God. As we have seen, they were severely chastised for their wickedness, the Tent of meeting was removed outside the camp, and following Israel’s repentance and Moses’ repeated supplication, they were restored again to communion with God.

Therefore the next thing we read is, “And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were on the first tables, which thou breakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to Me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount” (34:1-3). Thus, as we have said in the opening sentence of this article, our present passage gives the sequel to what was before us in Exodus 19 and 24. Though Israel had, during the interval, sinned so grievously. Moses must return to Jehovah and receive from Him the inscribed tables of stone. No purpose of the Most High can fail. To the outward eye it may appear that the wickedness of the creature is thwarting, or at least hindering, the execution of His counsels. But it is only seeming; in reality it is not so: “My counsel shall stand, and I will do all My pleasure” (Isa. 46:10), in His sure and unchanging declaration.

The ground we have sought to review above is especially rich in its typical teaching. The first tables of stone were broken (32:19) in view of Israel’s sin—a figure of man’s inability to keep God’s Law. The first tables of stone were provided by Jehovah Himself “I will give thee” (24:12). but the second were to be supplied by Moses himself: “hew thee” (34:1)—type of Christ the Mediator who declared, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (Matthew 5:17). Accordingly, the second set of tables were securely deposited in the ark (Deut. 10:5)—type, again, of Him who said, “I delight to do Thy will, O My God: Yea, Thy law is within My heart” (Ps. 40:8).

Again; the covenant which God made with Abraham at the beginning (Gen. 15), and on the ground of which He had delivered Israel from Egypt and brought them unto Himself, foreshadowed that eternal covenant which God made with Christ (2 Tim. 1:9; Titus 1:2; Hebrews 13:20), on the basis of which God’s people are saved and blest Ephesians 1:3, 4). The covenant God made with Israel at Sinai, which brought in the establishing of His rights and the good of His people on earth, foreshadowed the present government of God over His people, pressing upon us our responsibilities and obligations, making known to us the terms on which we receive blessings from Him in this life, and revealing the principles which regulate God Himself in His dealings with us. As these will receive amplification in what follows, we pass on now to notice one other typical feature of importance and preciousness.

In the interval between the two ascents of Moses into the mount to receive from Jehovah the engraved tables of stone, we have the solemn account of Israel’s wickedness; but where sin abounded “grace did much more abound.” Very blessed is it to see illustrated there that word in Psalm 76:10, “Surely the wrath of man shall praise thee.” Israel’s sin, so far from defeating the purpose of God, only provided occasion for Him to reveal the wondrous provisions which He has made for His failing people: seen in the unfailing love and prevailing intercession of the typical mediator. It is this which has been before us in the last few articles, finding its glorious climax in the making known of the mercy of God—that wondrous spring in the Divine character which ministers to those who have failed to respond to His grace—and the making of His “goodness” to pass before Moses (33:10). That “goodness” was inseparably connected with the proclamation of “the name of the Lord,” and what that signified we shall learn from our present passage.

“One other remark should be made. Satan had come in, and for the moment seemed as if he had succeeded in frustrating the purposes of God with respect to His people. But Satan is never so completely defeated as in his apparent victories. This is nowhere so fully illustrated as in the cross, but the same thing is perceived in connection with the golden calf. This was Satan’s work; but the failure of Israel becomes the occasion through the mediation of Moses, which God in His grace had provided, of the fuller revelation of God, and of His mingling grace with law. The activity of Satan does but work out the purposes of God, and his wrath is made to praise Him against whom all his malice and enmity are directed” (Ed. Dennett).

“And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone” (v. 4). The typical teaching of this verse brings out an important truth which is now very frequently denied, namely, that God’s redeemed are still under law: not as a condition of salvation, but as the Divine rule for their walk. Let it be remembered that what we have here in Exodus 34 follows right after what is recorded in chapter 33, where we have a most manifest and lovely foreshadowing of the intercession of our great High Priest on high.

Many are the New Testament passages which give us the antitype of this. Said the Lord Jesus to His disciples, “If ye love Me, keep My commandments” (John 14:15), which is, obviously, parallel with, “Showing mercy unto thousands of them that love Me, and keep My commandments” (Ex. 20:6). In perfect accord with this, is that word in Romans 13:10, “Love is the fulfilling of the law.” The law has not been abrogated, nor is love lawless. Equally plain is that word in 1 Corinthians 9:21, where the apostle affirms that New Testament saints are “under the law to Christ.” Nor does Romans 6:14 set this aside, for God’s Word does not contradict itself. When the apostle there says, “Ye are not under the law, but under grace,” he is referring to our justification, not to our walk as believers. “

“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord” (v. 5). This at once introduces to us a subject of much importance, but, alas, like many another, sadly neglected today: the teaching of Holy Writ concerning the Name of the Lord. God is very jealous of His name as the third commandment in the Decalogue shows: the Lord will not hold guiltless that one who taketh His name in vain. In the prayer which Christ taught His disciples, the first petition is “Hallowed be Thy name.” In Proverbs 18:10 we read, “The name of the Lord is a strong tower: the righteous runneth into it and is safe.” From Malachi 3:16 we learn that God has written a book of remembrance “for them that feared the Lord and that thought upon His name.” While the last chapter of Scripture tells us that God’s name shall be in the foreheads of His people (22:4).

“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.” This was the fulfillment of the promise which He had made to Moses in 33:19. There He had said, “I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee. To proclaim His “name” signified to reveal Himself, to make Himself known. Just as the angel said to Joseph concerning the Child Mary was to bear, “Thou shalt call His name Jesus, for He shall save His people from their sins” (Matthew 1:21): the “name” Jesus revealed what He was—the Divine Savior. Or, just as Christ commanded His disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19), because it is thus that the Triune God now stands revealed.

The particular character in which Jehovah was about to reveal Himself to Moses is best perceived by noting the place and circumstances of this gracious manifestation of Himself. It was upon Sinai, in connection with the giving of the Law. It was, as we have said above, at the time when the Lord was enforcing His own rights on the people, following upon the exercise of His grace toward them. It was when Jehovah took His place in Israel’s midst as their king. It was there, upon the Mount that He made known that “righteousness and judgment are the habitation of His throne” (Ps. 97:2). Many are the scriptures which connect the “mount” with Divine government. For example, it was upon the mount (Matthew 5:1) that the Lord Jesus proclaimed the principles which are to regulate those who are the subjects of “the kingdom of heaven.” It was on the “holy mount” that He was transfigured (Matthew 17), which set forth in vivid tableau the features which shall attend the establishment of His Messianic kingdom here on earth. While in Zechariah 14:4 we are told, that when He returns with the “government upon His shoulder” (Isa. 9:6), “His feet shall stand in that day upon the mount of Olives.”

At the burning bush Jehovah proclaimed His name, but there it was not a making known of the principles which regulate Him in the government of His people, rather was it a revelation of what He is in Himself—the great “I AM,” the all-sufficient, self-subsisting One, “with whom is no variableness neither shadow of turning” (James 1:7). How appropriate was such a revelation of Himself on that occasion! Moses was about to appear, first, to his oppressed brethren, who would, at the onset, welcome him, but subsequently blame him because of their increased burdens; later before Pharaoh, who would first display an haughty and defiant spirit, and then a vacillating and temporizing one. Well was it for Moses to lay firm hold of the glorious fact that he was an ambassador of the great “I AM.”

“And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.” With this should be compared, or rather contrasted what we read of in John 17. There we find our Savior rendering an account of His work to the One who had sent Him here; and, as He entered into detail, the first thing that He says is, “I have manifested Thy name.” But how different was this from what we have in Exodus 34: There it was God making Himself known in government; here it was God made manifest by the Son in grace. This is at once evidenced by the words immediately following, “I have manifested Thy name unto the men which Thou gavest Me out of the world: Thine they were, and Thou gavest them Me”; it was grace, pure and simple, eternal and sovereign, which gave us to Christ. So again in the 26th verse we hear our have High Priest saying to the Father, “I declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them.” Ah, that was grace, the “riches of His grace” (Eph. 1:7), Yea, “the glory of His grace” (Eph. 1:6).

“And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generation” (vv. 6, 7). These are the most important as well as the most blessed verses in our passage. In them the Lord makes known the principles or attributes which are exercised in the government of His people. The perfections of that government appear in that seven principles are here enumerated. A careful study of them supplies the key to and explains all the subsequent dealings of God with Israel.

It is a most profitable exercise to go through the remainder of the Old Testament in view of these verses: by them much light is thrown upon the later history of Israel. Many are the passages in the prophets which have their roots in Exodus 34:6, 7; many are the prayers whose appeals were based upon their contents. But that which is the most important for us to heed is that, here we have proclaimed what marked the “ways” of Jehovah with Israel. As we trace His dealings with them from Sinai onwards, it will be found that each one of these seven attributes were in constant exercise. Let us now consider, though briefly, each one separately.

“The Lord God merciful.” How unspeakably precious is it to mark that this is mentioned first. It is, we might say, the fount from which all the others flow: because God is merciful, He is “gracious, longsuffering, abundant in goodness” etc. Mercy was the hope of David when he had sinned so grievously: “Let us fall now into the hand of the Lord, for His mercies are great” (2 Sam. 24:14. Solomon owned God’s “mercy” to Israel (1 Kings 3:6: 8:23). So Jehosaphat (2 Chron. 20: 21). So too Nehemiah at a later date: mark how he called the constant mercy of God to Israel: 9:19, 27, 28, 31. So too did Daniel encourage himself in the mercy of God: 9:9, 18. To Jeremiah God said, “Go and proclaim these words toward the north, and say, return, thou backsliding Israel, saith the Lord; and I will not cause Mine anger to fall upon you: for I am merciful, saith the Lord” (3:12).

It is on the ground of “mercy” that God will take up Israel again in a coming day. He shall say, “For a small moment have I forsaken thee; but with great mercies will I gather thee” (Isa. 54:7). “And I will show mercies unto you, that he may have mercy upon you, and cause you to return to your own land” (Jer. 42:12). So the Lord Jesus shall yet say “And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off” (Zech. 10:6).

“And gracious.” This tells us the ground on which God bestows His mercies: it is not for anything in man or from him, but solely because of His own benignity. All of God’s mercies are gifts, free Favors to a people entirely devoid of any worthiness. Many are the appeals to the grace of God recorded in the Old Testament. David cried, “O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set Thee before them. But Thou O Lord, art a God full of compassion, and gracious” (Ps. 86:14, 15). Hezekiah appealed to the Divine clemency (2 Chron. 30:9). So did Jonah (4:2) assured the people in his day, “therefore will the Lord wait, that He may be gracious unto you” (Isa. 30:18). Through Joel God said to Israel, “Rend your heart, and not your garments, and turn unto the Lord your God: for He is gracious” (2:13). While in the last book of the Old Testament the prophet exhorted, “And now, I pray you, beseech God that He will be gracious unto us” (1:9).

“Longsuffering.” How strikingly did the whole history of Israel bear witness to the wondrous patience of God! The word long-suffering signifies “slow to anger.” It was to the “longsuffering” of Jehovah that Moses first appealed when Israel had sinned so grievously at Kadesh-barnea (Num. 14:18). It was the realization of God’s great patience which staved David’s heart (Ps. 145:8). To it Nehemiah referred when reviewing Israel’s history and God’s long forebearance with them (9:18). In Nahum’s brief but powerful message we read, “The Lord is slow to anger and great in power” (1:3). The Lord Jesus pointed to the same perfection when He said to the Jews. “O Jerusalem. Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together” (Matthew 23:37).

“Abundant in goodness.” The Hebrew word for goodness is more frequently translated “kindness.” David acknowledged it when he said, “Blessed be the Lord; for He hath showed me His marvelous kindness in a strong city” (Ps. 41:21). So too Nehemiah (9:17). In a coming day the Lord will say to Israel. “In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee” (Isa. 54:8). The Hebrew word is also rendered “loving-kindness.” Frequent mention of it is made in the Psalm: “For Thy lovingkindness is before mine eves” (26:3); “How excellent is Thy lovingkindness, O God!” (36:7): “We have thought of Thy lovingkindness, O God, in the midst of Thy temple” (48:9). Isaiah said, “I will mention the lovingkindnesses of the Lord” (63:7). Through Jeremiah God said, “But let him that glorieth glory in this. that he understandeth and knoweth Me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight” (9:24).

“And truth.” The Hebrew word signifies “steadfastness.” It is rendered “verity” in Psalm 111:7: “The works of His hands are verity and judgment.” It is translated “faithful” in Nehemiah 7:2. To the men of Jabesh-gilead David said, “The Lord show kindness and truth unto you” (2 Sam. 2:6). Unto Jehovah the Psalmist sang, “For Thy mercy is great above the heavens: and Thy truth reacheth unto the clouds” (Ps. 108:4). God is faithful to His covenant-engagements, true to both His promisings and His threatenings.

“Keeping mercy for thousands—forgiving iniquity and transgressions and sin.” How often God pardoned Israel for her sins! “And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter Him with their mouth, and they lied unto Him with their tongues. For their heart was not right with Him, neither were they steadfast in His covenant. But He, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned He His anger away” (Ps. 78:35-38). So in a coming day the Lord will say, “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34).

“And that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generation.” Though God pardons, often He does not remit the consequences of sin: “Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions” (Ps. 99:8). To this day the Jews are suffering because of the sins of their fore-fathers.

It only remains for us to add that, inasmuch as God changes not, the seven principles contemplated above now regulate His government of Christendom corporately and the Christian individually. How merciful, how gracious, how longsuffering, has God been to those who profess His name! How good, how faithful, how forgiving, all through these nineteen centuries! Yet the sins of the fathers have also been visited upon their children. Today we are suffering from the compromisings, unfaithfulness, sectarianism, pride, and wickedness, of those who went before us. May the Lord bless to the reader what has been according to His own Word.

A Jealous God

Exodus 34:8-17

—by E. L. Bynum

We turn now to contemplate a portion of the further communication which Jehovah made to Moses in the Mount. It is not easy to break up this chapter into sections of suitable length for these comparatively brief articles, and therefore we are obliged to spend a little time in reviewing the ground covered in the previous one, that the continuity of thought may be preserved. In our last, we beheld God asserting His rights over those whom He had redeemed unto Himself: Moses being called to receive the Law at His hands. There we heard Him enunciating the principles of His government. These are seven in number, and close attention to them is called for if we would appreciate His “ways” with Israel of old. and enter intelligently into that which regulates Him in His dealings with us now.

God is “light” (1 John 1:5), as well as “love” (1 John 4:8), and therefore we are exhorted, “Behold therefore the goodness and the severity of God” (Romans 11:22). The two sides to the Divine character shine forth in all His dealings with man. In Eden we behold His “goodness” in making promise of the coming of the woman’s Seed to bruise the Serpent’s head (Genesis 3:15), but we also see His “severity” in that “He drove out the man” (3:24) God as Love provided a shelter for Noah and his house; God as Light sent the flood and destroyed those who had corrupted their way on earth. The “goodness” of God commissioned two angels to deliver Lot, but His “severity” rained-down fire and brimstone and consumed wicked Sodom. God as Love preserved His people under blood in Egypt. God as Light slew all the firstborn of the Egyptians. The “goodness” of God, in response to the intercession of Moses, spared the idolatrous Nation from utter extermination, but His “severity” called for the sword to do its work (Exodus 32:27).

We may observe the clear display of these two sides of the Divine character in the ministry of the incarnate Son. The Lord Jesus came here “full” not only of grace, but “of grace and truth” (John 1:14). He was the Friend of publicans and sinners, but He was the Enemy of self-righteous hypocrites. The same One who was “moved with compassion” as He beheld the multitude (Matthew 14:14), “looked round upon them with anger” (Mark 3:5) as He beheld the hard-hearted critics of the synagogue. He who wept over Jerusalem, “made a scourge of small cords” and drove out of the temple the defilers of the Father’s house (John 2:15). He who “blessed His disciples” (Luke 24:51) cursed the fig tree (Matthew 21:19). His “beatitudes” in Matthew 5 are balanced by His denunciatory “woe’s” in Matthew 23. If we read of the “love of Christ” (Eph. 3:19), we read also of “the wrath of the Lamb” (Rev. 6:16).

The same conjunction of these Divine perfections is to be discerned in the proclamation of the name of the Lord, which He gave to Moses on the Mount in connection with the enunciation of His governmental principles. He is both “abundant in goodness and truth” (v. 6). If He “keeps mercy for thousands,” yet He declares that He will “by no means clear the guilty.” Though He forgives “iniquity. transgression, and sin,” yet He also visits “the iniquity; of the fathers upon the children.” The sin of Ham was visited upon his descendants (Genesis 9:25): the sin of Korah and his company resulted in the earth opening its mouth and swallowing them up and their houses (Numbers 16:32). When Achan was punished for his sin, there were stoned with him “his sons and his daughters” (Joshua 7:24-25). When the Jews crucified Christ, they cried. “His blood be upon us, and upon our children” (Matthew 27:25) and God took them at their word.

And what is the practical application to us of these things? This: God is a God to be loved, but He is also a God to be feared, for “our God is a consuming fire” (Hebrews 12:29). Did we perceive that God is Light as well as Love, we should stand more in holy awe of Him. Did we behold His “severity” as readily as we do His “goodness,” we should be more fearful of displeasing Him. Did we bear in mind that He not only pardons, but also visits the iniquities of the fathers upon the children, we should be more careful about our walk than we are. “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him” (Psalms 89:7) In Heaven itself the saints not only sing the praises of God, but they “fall down before Him” (Revelation 4:10). Then let us seek grace to heed that word, “work out your own salvation with fear and trembling” (Philippians 2:12).

“And Moses made haste, and bowed his head toward the earth, and worshipped” (v. 8). It is blessed to note the effect upon Moses of the wondrous and glorious communication which he had just received from the mouth of Jehovah: filled with adoration and awe he takes his place in the dust before Him. No formal or perfunctory homage was it that Moses now rendered. The words “made haste” seem to point to the spontaneity of his worship; the bowing of his head toward the earth shows how deeply his spirit was stirred. And if our hearts really lay hold of the perfections of God’s administration, we too will be bowed before Him as worshippers.

“And Moses made haste, and bowed his head toward the earth, and worshipped.” This is ever the result when the Lord condescends to reveal Himself to one of His own. When He appeared before Abram and said, “I am the Almighty God; walk before Me, and be thou upright,” we are told that “Abram fell on his face” (Genesis 17:3). When He appeared before Joshua as “Captain of the host of the Lord,” we are told that “Joshua fell on his face to the earth, and did worship” (Joshua 5:14). When His glory filled the temple which Solomon had built, all the children of Israel “bowed themselves with their faces to the ground upon the pavement and worshipped and praised the Lord” (2 Chronicles 7:3).

“And Moses made haste, and bowed his head toward the earth, and worshipped.” Let us not lose sight of the immediate link between this and the close of the preceding verse. The last things mentioned there are that God will by no means clear the guilty, and that He visits the sins of the fathers upon the children. In- stead of showing resentment, Moses acquiesced; instead of challenging the righteousness of these things, he worshipped. Well for us if we follow his example.

“And he said, If now I have found grace in Thy sight, O Lord, let my Lord, I pray Thee, go among us; for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for Thine inheritance” (v. 9). Very beautiful is this. Moses continues to use the favor which he had personally found before God for the good of others. His affections were bound up with His people. Blessedly does he identify himself with them: “Let my Lord, I pray Thee, go among us.” How this brings to mind that wondrous word of our Redeemer’s when, presenting Himself for baptism, He said to His amazed forerunner, “Thus it becometh us to fulfill all righteousness” (Matthew 3:16). Verily. “He that sanctifieth and they who are sanctified are all of one” (Hebrews 2:11).

Let us note carefully the reason now presented by Moses for the Lord’s accompanying His people: “Let my Lord. I pray Thee, go among us, for it is a stiff-necked people.” This is very striking, though to some of the commentators it has presented a difficulty. It was their need which Moses spread before Jehovah: it was His grace to which he appealed. Seeing that God was “merciful, gracious, longsuffering,” He was just the One suited to a “stiffnecked” people. None but He could bear with them. At the very time that Israel were worshipping the golden calf the Lord Himself had said to Moses, “I have seen this people, and, behold, it is a stiff-necked people: Now, therefore, let Me alone, that My wrath may wax hot against them” (32:9-10). Now, Moses not only acknowledged the truth of God’s charge, but, in wondrous faith, turns it into a plea for Him to continue in Israel’s midst! Beautifully has another commented on this:

“The relationship between Moses personally and God, was fully established, so that he could present the people such as they were, because of his (Moses’ own) position, and, consequently, make of the difficulty and sin of the people a reason for the presence of God, according to the character He had revealed. It is the proper effect of mediation; but it is exceedingly beautiful to see, grace having thus come in, the reason God had given for the destruction of the people, or at the very least of His absence, becoming the motive for His presence. We know this ourselves: my sinfulness in itself would be the reason for God’s giving me up. But now I am in grace, I can plead it with God as a reason, blessed be His name, for His going with me, never should I overcome and get safe across the wilderness. if He was not with me. Surely the flesh is there, hut it is wondrous grace” —- (Mr. J N. Darby).

Verily, it is all of grace from first to last. Christ came here not to call the righteous, but sinners to repentance (Matthew 9:13). The proud Pharisees resented it, murmured, and said, “This man receiveth sinners and eateth with them” (Luke 15:2). Thank God He still does so, and the more the Holy Spirit reveals to us the “plague” of our heart (1 Kings 8:38). The more we are enabled to apprehend the wondrous grace of God, the more shall we crave His presence with us and that because we are, by nature, a “stiffnecked” people. The more we discover the true character of the “flesh”—its unimprovableness, and our own powerlessness to contend against it, the more shall we long for an Almighty arm to lean on. So, too, the more we realize that this world is a “wilderness,” affording nothing for our souls, the more shall we perceive the need of the presence of Him who—all praise to His name—is the Friend that “sticketh closer than a brother” (Proverbs 18:24).

“And pardon our iniquity and our sin. and take us for Thine inheritance.” Here again we perceive the boldness of Moses’ faith. This was the climax of his petitions on Israel’s behalf. First, he had besought the Lord that His wrath should not wax hot against them (32:11). Then he had pleaded for the Lord’s continued presence in their midst (33:15, 16). Now he asks that the Lord will pardon their iniquity (note how graciously be identifies himself with his sinning people: “our iniquity and our sin”) and “take us from Thine inheritance.” When Sinai had first been reached, God had said. “Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people” (19:5). But the sin of the golden calf had severed every relationship. But here Moses as their mediator and intercessor pleads that everything should he restored.

That his prayer was answered we know from other scriptures. In Deuteronomy 32:9 we find him saying. “For the Lord’s portion is His people: Jacob is the lot of His inheritance.” So also we find David declared, “Blessed is the nation whose God is the Lord: and the people whom He hath chosen for His own inheritance” (Psalms 33:12). Blessed is it to know that Israel, though temporarily, cast aside for our sakes, is God’s “inheritance” forever: “For the Lord will not cast off His people. neither will He forsake His inheritance” (Psalms 94:14). In a coming day the word shall go forth. “Sing and rejoice. O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee saith the Lord, and many nations shall be joined to the Lord in that day and shall be My people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent Me unto thee. And the Lord shall inherit Judah His portion in the holy land, and shall choose Jerusalem again” (Zechariah 2:10-12).

“And take us for Thine inheritance.” Again we would remind the reader that we are dealing with the contents of that book whose theme is redemption. How blessed then to learn that, through redemption, God has obtained for Himself an “inheritance!” Ephesians 1:18 speaks of the “riches of the glory of His inheritance in the saints.” A truly marvelous concept is that, one to which our poor minds are quite incapable of rising—that the great and self-sufficient God should deem Himself enriched by worms of the earth whom He hath saved by His grace. This “inheritance,” like all others, has come in through death, the death of God’s own Son. That death not only vindicated Divine justice by putting away the sins of His people, but it has brought in that which shall glorify God through the endless ages of eternity. God will occupy His “inheritance” forever. “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God” (Revelation 21:3).

“And He said, Behold, I make a covenant, before all thy people, I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee” (v. 10). This verse presents a difficulty, which is by no means easy of solution. God here promised that He would do unprecedented miracles on Israel’s behalf, “marvels such as have not been done in all the earth” Had these words been spoken at the burning bush, before Moses first interviewed Pharaoh, their application had been obvious: but here, at Sinai, their meaning is not easy to fix. God had already wrought great “marvels” on Israel’s behalf: the plagues upon Egypt, when water was turned into blood, dust into lice, frogs entering the homes of the Egyptians. but avoiding those of the Israelites, a supernatural darkness lasting for three days, though “all the children of Israel had light in their dwellings.” (Exodus 10:22, 23); the dividing asunder the Red Sea; the raining of manna from heaven, and in such quantities as to supply the needs of two million souls; the bringing of water out of the rock—these were, one and all, prodigies of power. But here God announces still greater wonders!

We believe that the last book of the Bible describes the fulfillment of this word of Jehovah’s to Moses. There we read of plagues more dreadful and wondrous than those which came upon Pharaoh and his people. Upon Egypt God sent natural “locusts,” but in a soon-coming day the bottomless pit shall be opened, and from it shall issue infernal “locusts,” who in- stead of consuming vegetation, shall torment men, so that “in those days shall men seek death, and shall not find it” (Revelation 9:6.) In Revelation 15:1 we read, “And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is flied up the wrath of God.” How little the world dreams of what is shortly coming upon it!

In the past God put forth His power and delivered Israel from Egypt, but in a coming day He will, with still greater displays of His might and by means of judgments of far sorer intensity, deliver the scattered Jews from all countries among which they are now dispersed: “And it shall come to pass in that day, that the Lord shall set His hand again the second time to recover the remnant of His people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush and from Elam, and from Shinar, and from Hamath, and from the Islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four quarters of the earth” (Isaiah 11:11-12). “And I will gather the remnant of My flock out of all countries whither I have driven them, and will bring them again to their folds: and they shall be fruitful and increase. Therefore they shall no more say, ‘The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them: and they shall dwell in their own land” (Jeremiah 23:3, 7-8)

Of old, God divided the Red Sea for His people to pass through; but in a coming day He shall completely dry it up for them. “And the Lord shall utterly destroy the tongue of the Egyptian sea; and with His mighty wind shall He shake His hand over the river, and shall smite it in the seven streams, and make men go over dry shod. And there shall he an highway for the renmant of His people, which shall be left from Assyria. like as it was to Israel in the day that he came up out of the land of Egypt” (Isaiah 11:15-16, compare also Zechariah 10:11). So too we read, “And the sixth angel poured out his vial upon the great river Euphrates: and the water thereof was dried up, that the way of the kings of the east might be prepared” (Revelation 16:12).

But not only will God perform mighty miracles on Israel’s behalf, but as Exodus 34:10 adds, “It is a terrible thing that I will do with thee.” Clearly this refers to the Great Tribulation. when God will deal with Israel for their sins. As Jeremiah predicted, “Alas! for that day is great so that none is like it: it is even the time of Jacob’s trouble” (30:7). Of that dreadful period Christ declared. “For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved” (Mark 13:19-20.)

At Sinai God appeared before Israel with the most awe-inspiring manifestations: “And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly” (Exodus 19:18) But when the incarnate Son returns to this world, we are told that He “Shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ” (2 Thessalonians 1:7-8). To this grand event the Apostle Paul referred when quoting from Haggai: “Whose voice then shook the earth: but now He hath promised, saying. Yet once more I shake not the earth only, but also heaven” (Hebrews 12:26.)

Should it be asked. What is the connection between the awful contents of this 10th verse of Exodus 34 and its context? The answer is not far to seek. At the close of v. 9 we find Moses beseeching Jehovah, “Take us for thine inheritance.” The next thing we read is. “And He said. Behold I make a covenant.” etc. With His omniscient eye. God looked down the centuries. and then made known to His servant what must, ultimately, take place before Israel became His “inheritance” in fact. When this Covenant of Marvels has been fulfilled, the prayer of Moses will receive its final answer. It is in the Millennium, following the awful judgment of the Great Tribulation, that the Lord will enter upon His heritage. Then shall it be said, “Sing, O daughter of Zion; shout, O Israel, be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, He hath cast out thine enemy; the King of Israel. even the Lord is in the midst of thee: thou shalt not see evil any more. In that day it shall be said to Jerusalem, Fear thou not: and to Zion. Let not thine hands be slack. The Lord thy God in the midst of thee is mighty: He will save, He will rejoice over thee with joy; He will rest in His love. He will joy over thee with singing” (Zephaniah 3:14-17.)

“Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite. and the Perizzite, and the Hivite, and the Jebusite” (v. 11). Here the Lord returns to the more immediate present. Note the “this day,” and the change from the “I will do marvels” and “it is a terrible thing that I will do with thee” of the previous verse, to “I drive out.” It should also be observed that the extermination of the Canaanites is attributed not to the military prowess of Israel, but to the alone power of Jehovah.

“Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou guest, lest it be for a snare in the midst of thee” (v. 12). This was a call to separation. There must be no unequal yoke uniting the people of God with the children of the Devil. The Lord was taking Moses at his word: in 33:16 he had said. “Is it not in that Thou guest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.” It is solemn to discover how Joshua. at a later date, disobeyed this very exhortation, see Joshua 9:14-15. Centuries after, serious trouble issued from Joshua’s sin, see 2 Samuel 21:1-9.

“But ye shall destroy their altars, break their images, and cut down their groves” (v. 13). This also has its spiritual application to us. Not that Christians are called upon to reform society and improve the world, by engaging in crusades against vice and drunkenness. The counterpart in our experience to what we have here in v. 13 is that we should wage an unsparing war upon that which prevents us from enjoying our inheritance in Christ. Everything that would displace God in our lives and in our affections must be demolished. Every idol—that which comes between the Lord and my heart—must be ruthlessly hewn down.

“For thou shalt worship no other God: for the Lord, whose name is Jealous, is a jealous God” (v. 14). Very searching, but very blessed is this. First, God is ‘jealous’ of His own glory. Through Isaiah He has declared, “I am the Lord: that is My name; and My glory will I not give to another” (42:8). That is why God has chosen the foolish things of this world, weak things, things which are despised, yea, non-entities “that no flesh should glory in His presence.” (1 Corinthians 1:27-29).

Second, God is “jealous” of the affections of His people. He is grieved when our love is given to another. “My son, give Me thine heart” (Prov. 23:26) is His appeal. “Set Me as a seal upon thine heart” (Song of Solomon 8:6) is His call to each of us.

Third, God is “jealous” of His people: “He that toucheth you toucheth the apple of His eye” (Zechariah 2:8) is His own avowal.

As we have practically reached the limits of our space, we refrain from commenting in any detail upon vv. 15-16. The more so because what is there said has been before us in Exodus 13 and 23. That which is therein enjoined is separation from the Canaanites themselves, from their ways, and from their worship. In view of what had so recently taken place, the closing words of our passage are very solemn: “Thou shalt make thee no molten gods” (v. 17.) May the Lord grant both writer and reader that purpose of heart to cleave fully unto Himself, and that singleness of eye that has in view naught but His own glory, ever remembering that our God is a jealous God.

Crossing the Red Sea

Exodus 14

—by E. L. Bynum

In this lesson we are to have for our consideration one of the most remarkable miracles recorded in the O.T., certainly the most remarkable in connection with the history of Israel. From this point onwards, whenever the servants of God would remind the people of the Lord’s power and greatness, reference is almost always made to what He wrought for them at the Red Sea. Eight hundred years afterwards the Lord says through Isaiah, “I am the Lord thy God, that divided the sea, whose waves roared; the Lord of hosts in His name” (Isaiah 51:15). Nahum announced, “The Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet. He rebuketh the sea, and maketh it dry” (Nahum 1:3, 4). When the Lord renewed His promise to Israel, He takes them back to this time and says, “According to the days of thy coming out of the Land of Egypt will I show unto him marvelous things” (Micah. 7:15 and cf. Joshua 24:6-7; Nehemiah 9:9; Psalm 106:7-8; Jeremiah 31:35, etc.). It was this notable event which made such a great impression upon the enemies of the Lord: “For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed, and as soon as we have heard these things, our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, He is God in heaven above, and in earth beneath” (Joshua 2:10-11).

The miracle of the Red Sea occupies a similar place in the O.T. scriptures as the resurrection of the Lord Jesus does in the New; it is appealed to as a standard of measurement, as the supreme demonstration of God’s power (cf. Ephesians 1:19, etc.). Little wonder, then, that each generation of infidels has directed special attacks against this miracle. But to the Christian, miracles occasion no difficulty. The great difference between faith and unbelief is that one brings in God, the other shuts Him out. With God all things are possible. Bring in God and supernatural displays of power are to be expected.

Before we consider the miracle of the parting of the Red Sea, we must first give a brief notice to what preceded it. Exodus 14 opens by telling us, “And the Lord spake unto Moses, saying, Speak unto the children of Israel that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea” (vv. 1-2). In this word God commanded Israel to turn off from the route they were following, and encamp before the Red Sea. Many attempts have been made to ascertain the precise location, but after such a lapse of time and the changes incident upon the passing of the centuries, it seems a futile effort. The third verse tells us all that it is necessary for us to know, and the information it supplies is far more accurate and reliable than any human geographies Israel were “shut in by the wilderness,” and the Red Sea stretched before them. Thus Israel were so placed that there was no human way of escape. In the mountain fastnesses they might have had a chance; but surrounded by the wilderness, it was useless to flee before the cavalry and chariots of Egypt.

“Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon; before it shall ye encamp by the sea” (14:2). Here, as everywhere in Scripture, these names are full of meaning. They are in striking accord with what follows. “Pi-hahiroth” is rendered by Ritchie “Place of Liberty.” Such indeed it proved to be, for it was here that Israel were finally delivered from those who had long held them in cruel bondage. “Migdol” signifies “a tower” or “fortress.” Such did Jehovah demonstrate Himself to be unto His helpless and attacked people. Newberry gives “Lord of the North” as the meaning of “Baal-zephon,” and in scripture the “north” is frequently associated with judgment (cf. Joshua 8:11, 13; Isaiah 14:31; Jeremiah 1:14; 4:6; 6:1 Ezekiel 1:4, etc.). It was as the Lord of Judgment that Jehovah was here seen at the Red Sea.

“For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in” (14:3). How this brings out the inveteracy of unbelief! How it demonstrates the folly of human reasoning! Granting that Israel were “entangled in the land,” that they were “shut in” by the wilderness, that they were trapped before the Red Sea, did Pharaoh suppose that they would fall easy victims before his onslaught? What of Israel’s God? Had He not already shown Himself strong on their behalf? Had He not already shown Egypt that those who persecuted His covenant people “touched the apple of His eye” (Zechariah 2:8)! What a fool man is! How he disregards every warning! How determined he is to destroy himself! So it was here with Pharaoh and his army. Notwithstanding the ten plagues which had swept his land, he now marches out against Jehovah’s redeemed to consume them in the wilderness.

“And I will harden Pharaoh’s heart, that be shall follow after them; and I will be honored upon Pharaoh, and upon all his hosts; that the Egyptians may know that I am the Lord. And they did so” (14:4). Here was God’s reason for commanding Israel to “encamp by the sea.” “Terrible as Egypt’s chastisements had been, something more was still needed to humble her proud king and his arrogant subjects under the felt band of God, and to remove from Israel all further fear of molestation. There was one part of Egypt’s strength, their chief glory, which had so far escaped. Their triumphant army had not been touched. Moses is told that, when Pharaoh’s spies carried the tidings to him that the Israelites had gone down by the Egyptian shore, it would seem to the king that his hour for vengeance had come. A force advancing rapidly upon the rear of the Israelites would block their only way of escape, and so the helpless multitude would be at his mercy” (Urquhart).

“And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and then said, Why have we done this, that we have left Israel go from serving us? And he made ready his chariot, and took his people with him; and be took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the Lord hardened the heart of Pharaoh, king of Egypt, and he pursued after the children of Israel; and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh and his horsemen and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-Zephon” (vv. 5-9). All happened as God had foretold. Pharaoh and his courtiers became suddenly alive to their folly in having permitted Israel to go, and now a splendid opportunity seems to be afforded them to retrieve their error. The army is summoned in hot haste, Pharaoh and his nobles arm and mount their chariots. The famous cavalry of Egypt sally forth with all their glory. Not only the king, but his servants also, the very ones who had entreated him to let Israel go (10:7), are urgent that Israel should he pursued and captured. The judgments of God being no more upon their land, and recollecting the great service the Hebrews had rendered them, the advantages of having them for slaves, and the loss sustained by parting with them, they are now anxious to recover them as speedily as possible.

“And when Pharaoh drew nigh, the children of Israel lifted up their eyes and behold the Egyptians marched after them; and they were sore afraid; and the children of Israel cried out Unto the Lord. And they said unto Moses, because there were no graves in Egypt hast thou taken us away to die in the wilderness? Wherefore hast thou dealt with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness” (vv. 10-12). This was a sore trial of faith, and sadly did Israel fail in the hour of testing. Alas! that this should so often be the case with us. After all God had done on their behalf in Egypt, they surely had good reason to trust in Him now. After such wondrous displays of Divine power, and after their own gracious deliverance from the Angel of Death, their present fear and despair were inexcusable. But how like ourselves! Our memories are so short. No matter how many times the Lord has delivered us in the past, no matter how signally His power has been exerted on our behalf, when some new trial comes upon us we forget God’s previous interventions, and are swallowed up by the greatness of our present emergency.

“And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them.” (v. 10). Their eyes were upon the Egyptians, and in consequence they were ‘sore afraid.’ It is always thus. The only cure for fear is for the eye to remain steadfastly fixed on the Lord. To be occupied with our circumstances and surroundings is fatal to our peace. It was so in the case of Peter as he started to walk on the waters to Christ. While he kept his gaze upon the Lord he was safe; but as soon as he became occupied with the winds and the waves, he began to sink.

“And they were sore afraid; and the children of Israel cried out unto the Lord” (v. 10). Had they prayed unto God in this their distress for help and assistance, protection and preservation, with a holy yet humble confidence in Him, their crying had been right and laudable; but it is clear from the next two verses that theirs was the cry of complaint and despair, rather than of faith and hope. It closely resembles the attitude and action of the disciples in the storm-tossed ship as they awoke the Master and said, “Carest Thou not that we perish?” How solemn it is to see that such unbelief, such despair, such murmuring, can proceed from the people of God! How the realization that we have the same evil hearts within us should humble us before Him.

“And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us to carry us out of Egypt?” (v. 11). How absurd are the reasonings of unbelief! If death at the hands of the Egyptians was to be their lot, why had Jehovah delivered them from the land of bondage? The fact that He had led them out of Egypt was evidence enough that He was not going to allow them to fall before their enemies. Besides, the Lord had promised they should worship Him in Mount Horeb (3:12). How, then, could they now perish in the wilderness? But where faith is not in exercise, the promises of God bring no comfort and afford no stay to the heart.

Israel had been brought into their present predicament by God Himself. It was the Pillar of Cloud which had led them to where they were now encamped. Important truth for us to lay hold of is. We must not expect the path of faith to be an easy and smooth one. Faith must be tested, tested severely. But, why? That we may learn the sufficiency of our God! That we may prove from experience that He is able to supply our every need (Philippians 4:19), make a way of escape from every temptation (1 Corinthians 10:13), and do for us exceedingly abundantly above all that we ask or think.

“Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians? For it had been better for us to serve the Egyptians than that we should die in the wilderness” (v. 12). Behind the rage of Pharaoh and his hosts who were pursuing the Israelites, we are to see the enmity of Satan against those whom Divine grace has delivered from his toils. It is not until a sinner is saved that the spite of the Devil is directed against him who till recently was his captive. It is now that he goes forth as a roaring lion seeing to devour Christ’s lamb. Beautiful it is to see here the utter failure of the enemy’s efforts. Now that the Divine righteousness had been satisfied by the blood of the Lamb, it was solely a question between God and the Enemy. Israel had to do no fighting—God fought for them, and the enemy was utterly defeated. This is one of the outstanding lessons of Exodus 14—”If God be for us who can be against us?”

Vitally important it is for the believer to lay firm hold on this soul-sustaining truth. How often it occurs (exceptions must surely be few in number) that as soon as a sinner has fled to Christ for refuge, Satan at once lets fly his fiery darts. The young believer is tempted now as he never was in his unregenerate days; his mind is filled with evil thoughts and doubts, and he is terrified by the roaring of the “lion,” until he wonders who is really going to gain possession of his soul—God or Satan. This was precisely the issue raised here at the Red Sea. It looked as though Jehovah had deserted His people. It seemed as though they must fall victims to their powerful and merciless foes. But how deceptive are appearances? How quickly and how easily the Lord Almighty reversed the situation? The sequel shows us all Israel safe on the other side of the Red Sea, and all the Egyptians drowned therein! But how was this brought about? Of deep moment is every word that follows.

“And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which He will show to you today; for the Egyptians whom ye have seen to-day, ye shall see them again no more forever” (v. 13). The first word was, “Fear not.” The servant of God would quieten their hearts and set them in perfect peace before Him. “Fear not” is one of the great words recurring all through the Scriptures. “Fear not” was what God said to Abraham (Genesis 15:1). “Fear not, neither be thou dismayed” was His message to Joshua (8:1). “Fear not” was His command to Gideon (Judges 16:23). “Fear not” was David’s counsel to Solomon (1 Chronicles 28:20). This will be the word of the Jewish remnant in a day to come: “Be strong, fear not, behold, your God will come” (Isaiah 35:4). “Fear not” was the angel’s counsel to Daniel (10:12). “Fear not little flock” is the Lord’s message to us (Luke 12:32). “I will fear no evil” said the Psalmist (23:4), “for Thou art with me.” But how is this to be attained? How is the heart to be established in peace? Does not Isaiah 26:3 sum it all up—”Thou wilt keep him in perfect peace whose mind is stayed in Thee because He trusteth in Thee.”

“Stand still” was the next word of Moses to Israel. All attempts at self-help must end. All activities of the flesh must cease. The workings of nature must be subdued. Here is the right attitude of faith in the presence of a trial—”stand still.” This is impossible to flesh and blood. All who know, in any measure, the restlessness of the human heart under anticipated trial and difficulty will be able to form some conception of what is involved in standing still. Nature must be doing something. It will rush hither and thither. It would feign have some hand in the matter. And although it may attempt to justify and sanctify its worthless doings, by bestowing upon them the imposing and popular title of “a legitimate use of means,” yet are they the plain and positive fruits of unbelief, which always shut out God, and sees nought save every dark cloud of its own creation. Unbelief creates or magnifies difficulties, and then sets us about removing them by our own bustling and fruitless actions, which, in reality, do but raise a dust around us which prevents our seeing God’s salvation.

“Faith, on the contrary, raises the soul above the difficulty, straight to God Himself, and enables one to ‘stand still.’ We gain nothing by our restless and anxious efforts. We cannot make one hair white or black, nor add one cubit to our stature; what could Israel do at the Red Sea! Could they dry it up? Could they level the mountains? Could they annihilate the hosts of Egypt? Impossible! There they were, enclosed within an impenetrable wall of difficulties, in view of which nature could but tremble and feel its own impotency. But this was just the time for God to act. When unbelief is driven from the scene, then God can enter; and in order to get a proper view of His actings, we must ‘stand still.’ Every movement of nature is, so far as it goes, a positive hindrance to our perception and enjoyment of Divine interference on our behalf” —-(C.H.M.).

“And see the salvation of the Lord.” It is surprising how many have, missed the point here. Most of the commentators regard this word as signifying that Israel was to remain passive until the waters of the Red Sea should be cleft asunder. But this is clearly erroneous. Hebrews 11:29 tells us that it was “by faith they passed through the Red Sea,” and faith is the opposite of sight. The mistake arises from jumping to the conclusion that “see the salvation of the Lord” refers to physical sight. It was spiritual sight that Moses referred to, the exercising of the eyes of the heart. Faith is a looking not at the things which are seen, but a looking “at the things which are not seen” (2 Corinthians 4:18)—strange paradox to the natural man! As we read in Hebrews 11:13, “These all died in faith, not having received the promises, but having seen them afar off.” And of Moses we read, “he endured as seeing Him who is invisible” (Hebrews 11:13)—that is, seeing Him with the eyes of faith. To “see the salvation of the Lord” we must first “stand still”—all fleshly activity must cease. We have to be still if we would know that God is God (Psalms 46:10).

“For the Egyptians whom ye have seen to-day, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace” (vv. 13-14). Notice the repeated use of the future tense here: “He will show you . . .ye shall see them again no more . . . the Lord shall fight for you.” How this confirms what we have just said. Jehovah’s “salvation” had first to be seen by the eye of faith before it would be seen with the eye of sense. That “salvation” must first be revealed to and received by “the hearing of faith.” “Which He will show you to-day” was the ground of their faith. Striking are the closing words of verse 14: “and ye shall hold your peace,” or, as some render it, “ye shall keep silence.” Six hundred thousand men, besides women and children, were to remain motionless in the profound silence which befitted them in a scene where so unparalleled a drama was to be enacted, moving neither hand, foot, nor tongue! How well calculated was such an order to draw the trembling heart of Israel away from a fatal occupation with its own exigencies to faith in the Lord of hosts!

“And the Lord said unto Moses, Wherefore criest thou unto Me? Speak unto the children of Israel that they go forward” (v. 15). “Go forward” does not contradict, but complements the “stand still.” This is ever the spiritual order. We are not ready to “go forward” until we have first “stood still” and seen the salvation of the Lord. Moreover, before the command was given to “Go forward” there was first the promise, “see the salvation of the Lord which He will show “you today.” Faith must be based on the Divine promise, and obedience to the command must spring from the faith thus produced. Before we are ready to “go forward” faith must see that which is invisible, namely, the “salvation of the Lord.” and this, before it is actually wrought for us. Thus “by faith Abraham went out, not knowing whither he went” (Hebrews 11:8).

“But lift thou up thy rod and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea And Moses stretched out his hand aver the sea: and the Lord caused the sea to go hack by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand and on their left hand” (vv. 16-21, 22). The best commentary upon this is Hebrews 11:29: “By faith they passed through the Red Sea as by dry land.” From this it is very clear that the waters of the Red Sea did not begin to divide until the feet of the Israelites came to their very brink, otherwise the” would have crossed by sight, and not “by faith.” Equally clear is it that the sea was not divided throughout at once. As another has said, “It does not require faith to begin a journey when I can see all the way through; but to begin when I can merely see the first step, this is faith. The sea opened as Israel moved forward, so that every fresh step they needed to be cast upon God. Such was the path along which the redeemed of the Lord moved, under His own directing hand.” So it was then; such is the true path of faith now. It is beautiful to observe another word in Hebrews 11:29—”The children of Israel walked upon dry land in the midst of the sea.” They did not rush through at top speed. There was no confusion. With absolute confidence in the Lord they crossed in orderly procession.

“And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen. And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them” (vv. 23-28). The practical lesson to be learned from this is very plain: Those who attempt to do without faith, what believers succeed to do by faith—those who seek to obtain by their own efforts, what believers obtain by faith—will assuredly fail. By faith, the believer obtains peace with God; but all of the unbeliever’s efforts to obtain peace by good works, are doomed to disappointment. Believers are sanctified by the truth (John 17:19); those who aim to arrive at holiness without believing are following a will o’ the wisp. In the little space that remains let us summarize some of the many lessons our passage sets forth.

Typically the crossing of the Red Sea speaks of Christ making a way through death for His people. “The Red Sea is the figure of death—the boundary-line of Satan’s power” (Ritchie). Note the words of God to Moses: “Lift thou up thy rod, and stretch out thine hand over the sea. and divide it; and the children of Israel shall go on dry ground through the midst of the sea” (v. 16). Moses is plainly a type of Christ, the “rod” a symbol of His power and authority. The Red Sea completely destroyed the power of Pharaoh (Satan) over God’s people. Hebrews 2:14 gives us the antitype—”That through death He might destroy him that had the power of death, that is, the Devil.” The effect of Moses lifting up his rod and stretching forth his hand is blessed to behold—”And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left” (v. 22). Not only had that which symbolized death no power over Israel, but it was now a defense to them! This very sea, which at first they so much feared, became the means of their deliverance from the Egyptians; and instead of proving their enemy became their friend. So if death overtakes the believer before the Lord’s return it only serves to bring him into the presence of Christ—”Whether Paul or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours”(1 Corinthians 3:22). But deeply solemn is the other side of the picture: “By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do, were drowned,” for the natural man to meet death in the power of human confidence is certain destruction.

“Evangelically the crossing of the Red Sea tells of the completeness of our salvation. It is the sequel to the Passover-night, and both are needed to give us a full view of what Christ has wrought for us. In Hebrews 9:27 we read, “It is appointed unto men once to die, but after this the judgment.” For the believer this order is reversed, as it was with his Substitute. It was during the three awful hours of darkness, while He hung on the cross, that the Lord Jesus endured the “judgment” of God against our sins. Having passed through the fires of God’s wrath, He then “yielded up the spirit.” So in our type. On the Passover-night, we see Israel sheltered by blood from the judgment of God—the avenging angel; here at the Red Sea, we behold them brought safely through the place of death. The order is reversed for the unbeliever; “After death the judgment” for him.

“Doctrinally the passage through the Red Sea sets forth the believer’s union with Christ in His death and resurrection. “I am crucified with Christ” (Galatians 2:20), refers to our judicial identification with our Substitute, not to experience. That Israel passed through the Red Sea, and emerged safely on the far side, tells of resurrection. So we read in Romans 6:5, “If we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.” And again, “When we were dead in sins, hath quickened us together with Christ, and raised us up together” (Ephesians 2:5, 6). Practically the deliverance of Israel from the Red Sea illustrates the absolute sufficiency of our God. The believer to-day may be hemmed in on every side. A Red Sea of trial and trouble may confront him. But let him remember that Israel’s God is his God. When His time comes, it will be an easy matter for Him to cleave a way through for you. Take comfort from His promise: “When thou passeth through the waters, I will be with thee; and through the rivers, they shall not overflow thee” (Isaiah 43:2). God can protect His people in the greatest difficulties and dangers and make a way of deliverance for them out of the most desperate situations.

Dispensationally the passing of Israel through the Red Sea foreshadows the yet suture deliverance and restoration of the Jews. The “sea” is a well known figure of the Gentiles (Psalms 65:7; Daniel 7:2; Revelation 17:15) Among the Gentiles the seed of Abraham have long been scattered, and to the eye of sense it has seemed that they would be utterly swallowed up. But marvelously has God preserved the Jews all through these many centuries. The “sea” has not consumed them. They still dwell as “a people apart” (Numbers 23:9); and the time is coming when Jehovah will fulfill the promises made to their fathers (Ezekiel 20:34; 37:21, etc.). When these promises are fulfilled our type will receive its final accomplishment. Israel shall be brought safely out of the “sea” of the Gentiles, into their own land.