Exodus 14 Commentary

Encamp before Pi-hahiroth - פי ההירת pi hachiroth, the mouth, strait, or bay of Chiroth. Between Migdol, מגדל migdol, the tower, probably a fortress that served to defend the bay. Over against Baal-zephon, בעל צפן baal tsephon, the lord or master of the watch, probably an idol temple, where a continual guard, watch, or light was kept up for the defense of one part of the haven, or as a guide to ships. Dr. Shaw thinks that chiroth may denote the valley which extended itself from the wilderness of Etham to the Red Sea, and that the part in which the Israelites encamped was called Pi-hachiroth, i.e., the mouth or bay of Chiroth. See his Travels, p. 310, and his account at the end of Exodus. Verse 3 They are entangled in the land - God himself brought them into straits from which no human power or art could extricate them. Consider their situation when once brought out of the open country, where alone they had room either to fight or fly. Now they had the Red Sea before them, Pharaoh and his host behind them, and on their right and left hand fortresses of the Egyptians to prevent their escape; nor had they one boat or transport prepared for their passage! If they be now saved, the arm of the Lord must be seen, and the vanity and nullity of the Egyptian idols be demonstrated. By bringing them into such a situation he took from them all hope of human help, and gave their adversaries every advantage against them, so that they themselves said, They are entangled in the land, the wilderness hath shut them in. Verse 4 I will harden Pharaoh's heart - After relenting and giving them permission to depart, he now changes his mind and determines to prevent them; and without any farther restraining grace, God permits him to rush on to his final ruin, for the cup of his iniquity was now full. Verse 5 And it was told the king - that the people fled - Of their departure he could not be ignorant, because himself had given them liberty to depart: but the word fled here may be understood as implying that they had utterly left Egypt without any intention to return, which is probably what he did not expect, for he had only given them permission to go three days' journey into the wilderness, in order to sacrifice to Jehovah; but from the circumstances of their departure, and the property they had got from the Egyptians, it was taken for granted that they had no design to return; and this was in all likelihood the consideration that weighed most with this avaricious king, and determined him to pursue, and either recover the spoil or bring them back, or both. Thus the heart of Pharaoh and his servants was turned against the people, and they said, Why have we let Israel go from serving us? Here was the grand incentive to pursuit; their service was profitable to the state, and they were determined not to give it up. Verse 7 Six hundred chosen chariots, etc. - According to the most authentic accounts we have of war-chariots, they were frequently drawn by two or by four horses, and carried three persons: one was charioteer, whose business it was to guide the horses, but he seldom fought; the second chiefly defended the charioteer; and the third alone was properly the combatant. It appears that in this case Pharaoh had collected all the cavalry of Egypt; (see Exo 14:17 ); and though these might not have been very numerous, yet, humanly speaking, they might easily overcome the unarmed and encumbered Israelites, who could not be supposed to be able to make any resistance against cavalry and war-chariots. Verse 10 The children of Israel cried out unto the Lord - Had their prayer been accompanied with faith, we should not have found them in the next verses murmuring against Moses, or rather against the Lord, through whose goodness they were now brought from under that bondage from which they had often cried for deliverance. Calmet thinks that the most pious and judicious cried unto God, while the unthinking and irreligious murmured against Moses. Verse 13 Moses said - Fear ye not - This exhortation was not given to excite them to resist, for of that there was no hope; they were unarmed, they had no courage, and their minds were deplorably degraded. Stand still - Ye shall not be even workers together with God; only be quiet, and do not render yourselves wretched by your fears and your confusion. See the salvation of the Lord - Behold the deliverance which God will work, independently of all human help and means. Ye shall see them again no more - Here was strong faith, but this was accompanied by the spirit of prophecy. God showed Moses what he would do, he believed, and therefore he spoke in the encouraging manner related above. Verse 14 The Lord shall fight for you - Ye shall have no part in the honor of the day; God alone shall bring you off, and defeat your foes. Ye shall hold your peace - Your unbelieving fears and clamours shall be confounded, and ye shall see that by might none shall be able to prevail against the Lord, and that the feeblest shall take the prey when the power of Jehovah is exerted. Verse 15 Wherefore criest thou unto me? - We hear not one word of Moses' praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief), then thou canst sigh; and God, whose Spirit has thus convinced thee of sin, righteousness, and judgment, knows thy unutterable groanings, and reads the inexpressible wish of thy burdened soul, a wish of which himself is the author, and which he has breathed into thy heart with the purpose to satisfy it. Verse 16 Lift thou up thy rod - Neither Moses nor his rod could be any effective instrument in a work which could be accomplished only by the omnipotence of God; but it was necessary that he should appear in it, in order that he might have credit in the sight of the Israelites, and that they might see that God had chosen him to be the instrument of their deliverance. Verse 18 Shall know that I am the Lord - Pharaoh had just recovered from the consternation and confusion with which the late plagues had overwhelmed him, and now he is emboldened to pursue after Israel; and God is determined to make his overthrow so signal by such an exertion of omnipotence, that he shall get himself honor by this miraculous act, and that the Egyptians shall know, i.e., acknowledge, that he is Jehovah, the omnipotent, self-existing, eternal God. Verse 19 The angel of God - It has been thought by some that the angel, i.e., messenger, of the Lord, and the pillar of cloud, mean here the same thing. An angel might assume the appearance of a cloud; and even a material cloud thus particularly appointed might be called an angel or messenger of the Lord, for such is the literal import of the word מלאך malach, an angel. It is however most probable that the Angel of the covenant, the Lord Jesus, appeared on this occasion in behalf of the people; for as this deliverance was to be an illustrious type of the deliverance of man from the power and guilt of sin by his incarnation and death, it might have been deemed necessary, in the judgment of Divine wisdom, that he should appear chief agent in this most important and momentous crisis. On the word angel, and Angel of the covenant, See Clarke's note on Gen 16:7 ; See Clarke's note on Gen 18:13 ; and See Clarke's note on Exo 3:2 . Verse 20 It was a cloud and darkness to them, etc. - That the Israelites might not be dismayed at the appearance of their enemies, and that these might not be able to discern the object of their pursuit, the pillar of cloud moved from the front to the rear of the Israelitish camp, so as perfectly to separate between them and the Egyptians. It appears also that this cloud had two sides, one dark and the other luminous: the luminous side gave light to the whole camp of Israel during the night of passage; and the dark side, turned towards the pursuing Egyptians, prevented them from receiving any benefit from that light. How easily can God make the same thing an instrument of destruction or salvation, as seems best to his godly wisdom! He alone can work by all agents, and produce any kind of effect even by the same instrument; for all things serve the purposes of his will. Verse 21 The Lord caused the sea to go back - That part of the sea over which the Israelites passed was, according to Mr. Bruce and other travelers, about four leagues across, and therefore might easily be crossed in one night. In the dividing of the sea two agents appear to be employed, though the effect produced can be attributed to neither. By stretching out the rod the waters were divided; by the blowing of the vehement, ardent, east wind, the bed of the sea was dried. It has been observed, that in the place where the Israelites are supposed to have passed, the water is about fourteen fathoms or twenty-eight yards deep: had the wind mentioned here been strong enough, naturally speaking, to have divided the waters, it must have blown in one narrow track, and continued blowing in the direction in which the Israelites passed; and a wind sufficient to have raised a mass of water twenty-eight yards deep and twelve miles in length, out of its bed, would necessarily have blown the whole six hundred thousand men away, and utterly destroyed them and their cattle. I therefore conclude that the east wind, which was ever remarked as a parching, burning wind, was used after the division of the waters, merely to dry the bottom, and render it passable. For an account of the hot drying winds in the east, See Clarke's note on Gen 8:1 . God ever puts the highest honor on his instrument, Nature; and where it can act, he ever employs it. No natural agent could divide these waters, and cause them to stand as a wall upon the right hand and upon the left; therefore God did it by his own sovereign power. When the waters were thus divided, there was no need of a miracle to dry the bed of the sea and make it passable; therefore the strong desiccating east wind was brought, which soon accomplished this object. In this light I suppose the text should be understood. Verse 22 And the waters were a wall unto them on their right and on their left - This verse demonstrates that the passage was miraculous. Some have supposed that the Israelites had passed through, favored by an extraordinary ebb, which happened at that time to be produced by a strong wind, which happened just then to blow! Had this been the case, there could not have been waters standing on the right hand and on the left; much less could those waters, contrary to every law of fluids, have stood as a wall on either side while the Israelites passed through, and then happen to become obedient to the laws of gravitation when the Egyptians entered in! An infidel may deny the revelation in toto, and from such we expect nothing better; but to hear those who profess to believe this to be a Divine revelation endeavoring to prove that the passage of the Red Sea had nothing miraculous in it, is really intolerable. Such a mode of interpretation requires a miracle to make itself credible. Poor infidelity! how miserable and despicable are thy shifts! Verse 24 The morning watch - A watch was the fourth part of the time from sun-setting to sun-rising; so called from soldiers keeping guard by night, who being changed four times during the night, the periods came to be called watches. - Dodd. As here and in 1Sam 11:11 is mentioned the morning watch; so in Lam 2:19 , the beginning of the watches; and in Jdg 7:19 , the middle watch is spoken of; in Luk 12:38 , the second and third watch; and in Mat 14:25 , the fourth watch of the night; which in Mar 13:35 are named evening, midnight, cock-crowing, and day-dawning - Ainsworth. As the Israelites went out of Egypt at the vernal equinox, the morning watch, or, according to the Hebrew, באשמרת הבקר beashmoreth habboker, the watch of day-break, would answer to our four o'clock in the morning - Calmet. The Lord looked unto - This probably means that the cloud suddenly assumed a fiery appearance where it had been dark before; or they were appalled by violent thunders and lightning, which we are assured by the psalmist did actually take place, together with great inundations of rain, etc.: The clouds Poured Out Water; the skies sent out a Sound: thine Arrows also went abroad. The Voice of thy Thunder was in the heaven; the Lightnings Lightened the world; the earth Trembled and Shook. Thy way is in the sea, and thy path in the great waters. Thou leddest thy people like a flock, by the hand of Moses and Aaron; Psa 77:17-20 . Such tempests as these would necessarily terrify the Egyptian horses, and produce general confusion. By their dashing hither and thither the wheels must be destroyed, and the chariots broken; and foot and horse must be mingled together in one universal ruin; see Exo 14:25 . During the time that this state of horror and confusion was at its summit the Israelites had safely passed over; and then Moses, at the command of God, ( Exo 14:26 ), having stretched out his rod over the waters, the sea returned to its strength; ( Exo 14:27 ); i.e., the waters by their natural gravity resumed their level, and the whole Egyptian host were completely overwhelmed, Exo 14:28 . But as to the Israelites, the waters had been a wall unto them on the right hand and on the left, Exo 14:29 . This the waters could not have been, unless they had been supernaturally supported; as their own gravity would necessarily have occasioned them to have kept their level, or, if raised beyond it, to have regained it if left to their natural law, to which they are ever subject, unless in cases of miraculous interference. Thus the enemies of the Lord perished; and that people who decreed that the male children of the Hebrews should be drowned, were themselves destroyed in the pit which they had destined for others. God's ways are all equal; and he renders to every man according to his works. Verse 28 There remained not so much as one of them - Josephus says that the army of Pharaoh consisted of fifty thousand horse, and two hundred thousand foot, of whom not one remained to carry tidings of this most extraordinary catastrophe. Verse 30 Israel saw the Egyptians dead upon the seashore - By the extraordinary agitation of the waters, no doubt multitudes of the dead Egyptians were cast on the shore, and by their spoils the Israelites were probably furnished with considerable riches, and especially clothing and arms; which latter were essentially necessary to them in their wars with the Amalekites, Basanites, and Amorites, etc., on their way to the promised land. If they did not get their arms in this way, we know not how they got them, as there is not the slightest reason to believe that they brought any with them out of Egypt. Verse 31 The people feared the Lord - They were convinced by the interference of Jehovah that his power was unlimited, and that he could do whatsoever he pleased, both in the way of judgment and in the way of mercy. And believed the Lord, and his servant Moses - They now clearly discerned that God had fulfilled all his promises; and that not one thing had failed of all the good which he had spoken concerning Israel. And they believed his servant Moses - they had now the fullest proof that he was Divinely appointed to work all these miracles, and to bring them out of Egypt into the promised land. Thus God got himself honor upon Pharaoh and the Egyptians, and credit in the sight of Israel. After this overthrow of their king and his host, the Egyptians interrupted them no more in the journeyings, convinced of the omnipotence of their Protector: and how strange, that after such displays of the justice and mercy of Jehovah, the Israelites should ever have been deficient in faith, or have given place to murmuring! 1. The events recorded in this chapter are truly astonishing; and they strongly mark what God can do, and what he will do, both against his enemies and in behalf of his followers. In vain are all the forces of Egypt united to destroy the Israelites: at the breath of God's mouth they perish; and his feeble, discouraged, unarmed followers take the prey! With such a history before their eyes, is it not strange that sinners should run on frowardly in the path of transgression; and that those who are redeemed from the world, should ever doubt of the all-sufficiency and goodness of their God! Had we not already known the sequel of the Israelitish history, we should have been led to conclude that this people would have gone on their way rejoicing, trusting in God with their whole heart, and never leaning to their own understanding; but alas! we find that as soon as any new difficulty occurred, they murmured against God and their leaders, despised the pleasant land, and gave no credence to his word. 2. Their case is not a solitary one: most of those who are called Christians are not more remarkable for faith and patience. Every reverse will necessarily pain and discompose the people who are seeking their portion in this life. And it is a sure mark of a worldly mind, when we trust the God of Providence and grace no farther than we see the operations of his hand in our immediate supply; and murmur and repine when the hand of his bounty seems closed, and the influences of his Spirit restrained, though our unthankful and unholy carriage has been the cause of this change. Those alone who humble themselves under the mighty hand of God, shall be lifted up in due season. Reader, thou canst never be deceived in trusting thy all, the concerns of thy body and soul, to Him who divided the sea, saved the Hebrews, and destroyed the Egyptians. Introduction Moses and the Israelites sing a song of praise to God for their late deliverance, in which they celebrate the power of God, gloriously manifested in the destruction of Pharaoh and his host, Exo 15:1 ; express their confidence in him as their strength and protector, Exo 15:2 , Exo 15:3 ; detail the chief circumstances in the overthrow of the Egyptians, Exo 15:4-8 ; and relate the purposes they had formed for the destruction of God's people, Exo 15:9 , and how he destroyed them in the imaginations of their hearts, Exo 15:10 . Jehovah is celebrated for the perfections of his nature and his wondrous works, Exo 15:11-13 . A prediction of the effect which the account of the destruction of the Egyptians should have on the Edomites, Moabites, and Canaanites, Exo 15:14-16 . A prediction of the establishment of Israel in the promised land, Exo 15:17 . The full chorus of praise, Exo 15:18 . Recapitulation of the destruction of the Egyptians, and the deliverance of Israel, Exo 15:19 . Miriam and the women join in and prolong the chorus, Exo 15:20 , Exo 15:21 . The people travel three days in the wilderness of Shur, and find no water, Exo 15:22 . Coming to Marah, and finding bitter waters, they murmur against Moses, Exo 15:23 , Exo 15:24 . In answer to the prayer of Moses, God shows him a tree by which the waters are sweetened, Exo 15:25 . God gives them statutes and gracious promises, Exo 15:26 . They come to Elim, where they find twelve wells of water and seventy palm trees, and there they encamp, Exo 15:27 . Verse 1 Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical ter

The Israelites Pursued by Pharaoh. ( b. c. 1491.) 1 And the Lord spake unto Moses, saying, 2 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. 3 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. 4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord . And they did so. 5 And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? 6 And he made ready his chariot, and took his people with him: 7 And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. 8 And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. 9 But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. We have here, I. Instructions given to Moses concerning Israel's motions and encampments, which were so very surprising that if Moses had not express orders about them before they would scarcely have been persuaded to follow the pillar of cloud and fire. That therefore there might be no scruple nor dissatisfaction about it, Moses is told before, 1. Whither they must go, v. 1, 2 . They had got to the edge of the wilderness ( ch. xiii. 20 ), and a stage or two more would have brought them to Horeb, the place appointed for their serving God; but, instead of going forward, they are ordered to turn short off, on the right hand from Canaan, and to march towards the Red Sea. Where they were, at Etham, there was no sea in their way to obstruct their passage: but God himself orders them into straits, which might give them an assurance that when his purposes were served he would without fail bring them out of those straits. Note, God sometimes raises difficulties in the way of the salvation of his people, that he may have the glory of subduing them, and helping his people over them. 2. What God designed in these strange orders. Moses would have yielded an implicit obedience, though God had given him no reason; but shall he hide from Moses the thing that he does? No, Moses shall know, (1.) That Pharaoh has a design to ruin Israel, v. 3 . (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, v. 4 . Pharaoh's sagacity would conclude that Israel was entangled in the wilderness and so would become an easy prey to him; and, that he might be the more apt to think so, God orders them into yet greater entanglements; also, by turning them so much out of their road, he amazes him yet more, and gives him further occasion to suppose that they were in a state of embarrassment and danger. And thus (says God) I will be honoured upon Pharaoh. Note, [1.] All men being made for the honour of their Maker, those whom he is not honoured by he will be honoured upon. [2.] What seems to tend to the church's ruin is often overruled to the ruin of the church's enemies, whose pride and malice are fed by Providence, that they may be ripened for destruction. II. Pharaoh's pursuit of Israel, in which, while he gratifies his own malice and revenge, he is furthering the accomplishment of God's counsels concerning him. It was told him that the people fled, v. 5 . Such a fright was he in, when he gave them leave to go, that when the fright was a little over he either forgot, or would not own, that they departed with his consent, and therefore was willing that it should be represented to him as a revolt from their allegiance. Thus what may easily be justified is easily condemned, by putting false colours upon it. Now, hereupon, 1. He reflects upon it with regret that he had connived at their departure. He and his servants, though it was with the greatest reason in the world that they had let Israel go, yet were now angry with themselves for it: Why have we done thus? (1.) It vexed them that Israel had their liberty, that they had lost the profit of their labours, and the pleasure of chastising them. It is meat and drink to proud persecutors to trample upon the saints of the Most High, and say to their souls, Bow down, that we may go over; and therefore it vexes them to have their hands tied. Note, The liberty of God's people is a heavy grievance to their enemies, Esth. v. 12, 13 ; Acts v. 17, 33 . (2.) It aggravated the vexation that they themselves had consented to it, thinking now that they might have hindered it, and that they needed not to have yielded, though they had stood it out to the last extremity. Thus God makes men's envy and rage against his people a torment to themselves, Ps. cxii. 10 . It was well done to let Israel go, and what they would have reflected on with comfort if they had done it from an honest principle; but doing it by constraint, they called themselves a thousand fools for doing it, and passionately wished it undone again. Note, It is very common, but very absurd and criminal, for people to repent of their good deeds; their justice and charity, and even their repentance, are repented of. See an instance somewhat like this, Jer. xxxiv. 10, 11 . 2. He resolves, if possible, either to reduce them or to be revenged on them; in order to this, he levies an army, musters all his force of chariots and horsemen, v. 17, 18 (for, it should seem, he took no foot with him, because the king's business required haste), and thus he doubts not but he shall re-enslave them, v. 6, 7 . It is easy to imagine what a rage Pharaoh was now in, roaring like a lion disappointed of his prey, how his proud heart aggravated the affront, swelled with indignation, scorned to be baffled, longed to be revenged: and now all the plagues are as if they had never been. He has quite forgotten the sorrowful funerals of his firstborn, and can think of nothing but making Israel feel his resentments; now he thinks he can be too hard for God himself; for, otherwise, could he have hoped to conquer a people so dear to him? God gave him up to these passions of his own heart, and so hardened it. It is said ( v. 8 ), The children of Israel went out with a high hand, that is, with a great deal of courage and bravery, triumphing in their release, and resolved to break through the difficulties that lay in their way. But the Egyptians ( v. 9 ) pursued after them. Note, Those that in good earnest set their faces heaven-ward, and will live godly in Christ Jesus, must expect to be set upon by Satan's temptations and terrors. He will not tamely part with any out of his service, nor go out without raging, Mark ix. 26 .

They were got to the edge of the wilderness, Ex 13:20 , and one stage or two would have brought them to Horeb, the place appointed for their serving God, but instead of going forward, they are ordered to turn short off, on the right - hand from Canaan, and to march towards the Red - sea. When they were at Etham, there was no sea in their way to obstruct their passage; but God himself orders them into straits, which might give them an assurance, that when his purposes were served, he would bring them out of those straits. Before Pi - hahiroth - Or the straits of Hiroth, two great mountains, between which they marched. Migdol and Baal - zephon were cities of Egypt and probably garrison'd.

They are entangled - Inclosed with mountains, and garrisons, and deserts.

And it was told the king that the people fled - He either forgot, or would not own that they had departed with his consent; and therefore was willing it should be represented to him as a revolt from their allegiance.

Captains over every one of them - Or rather over all of them; distributing the command of them to his several Captains.

With an high hand - Boldly, resolutely.

Chariots and horsemen - It should seem he took no foot with him, because the king's business required haste.

They were sore afraid - They knew the strength of the enemy, and their own weakness; numerous indeed they were, but all foot, unarmed, undisciplined, dispirited, by long servitude, and now pent up, so that they could not escape. On one hand was Pi - hahiroth, a range of craggy rocks unpassable; on the other hand were Migdol and Baal - zephon, forts upon the frontiers of Egypt; before them was the sea, behind them were the Egyptians; so that there was no way open for them but upwards, and thence their deliverance came.

10 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord . 11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? 12 Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. 13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord , which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. 14 The Lord shall fight for you, and ye shall hold your peace. We have here, I. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, v. 10 . They knew very well the strength and rage of the enemy, and their own weakness; numerous indeed they were, but all on foot, unarmed, undisciplined, disquieted by long servitude, and (which was worst of all) now penned up by the situation of their camp, so that they could not make their escape. On the one hand was Pi-hahiroth, a range of craggy rocks impassable; on the other hand were Migdol and Baalzephon, which, some think were forts and garrisons upon the frontiers of Egypt; before them was the sea; behind them were the Egyptians: so that there was no way open for them but upwards, and thence their deliverance came. Note, We may be in the way of our duty, following God and hastening towards heaven, and yet may be in great straits, troubled on every side, 2 Cor. iv. 8 . In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case ( Gen. xxxii. 7 ); when without are fightings, it cannot be otherwise but that within are fears: what therefore was the fruit of this fear? According as that was, the fear was good or evil. 1. Some of them cried out unto the Lord; their fear set them a praying, and that was a good effect of it. God brings us into straits that he may bring us to our knees. 2. Others of them cried out against Moses; their fear set them a murmuring, v. 11, 12 . They give up themselves for lost; and as if God's arm were shortened all of a sudden, and he were not as able to work miracles to-day as he was yesterday, they despair of deliverance, and can count upon nothing but dying in the wilderness. How inexcusable was their distrust! Did they not see themselves under the guidance and protection of a pillar from heaven? And can almighty power fail them, or infinite goodness be false to them? Yet this was not the worst; they quarrel with Moses for bringing them out of Egypt, and, in quarrelling with him, fly in the face of God himself, and provoke him to wrath whose favour was now the only succour they had to flee to. As the Egyptians were angry with themselves for the best deed they ever did, so the Israelites were angry with God for the greatest kindness that was ever done them; so gross are the absurdities of unbelief. They here express, (1.) A sordid contempt of liberty, preferring servitude before it, only because it was attended with some difficulties. A generous spirit would have said, "If the worst come to the worst," as we say, "It is better to die in the field of honour than to live in the chains of slavery;" nay, under God's conduct, they could not miscarry, and therefore they might say, "Better live God's freemen in the open air of a wilderness than the Egyptians' bondmen in the smoke of the brick-kilns." But because, for the present, they are a little embarrassed, they are angry that they were not left buried alive in their house of bondage. (2.) Base ingratitude to Moses, who had been the faithful instrument of their deliverance. They condemn him, as if he had dealt hardly and unkindly with them, whereas it was evident, beyond dispute, that whatever he did, and however it issued, it was by direction from their God, and with design for their good. What they had said in a former ferment (when they hearkened not to Moses for anguish of spirit), they repeat and justify in this: We said in Egypt, Let us alone; and it was ill-said, yet more excusable, because then they had not had so much experience as they had now of God's wonderful appearances in their favour. But they had as soon forgotten the miracles of mercy as the Egyptians had forgotten the miracles of wrath; and they, as well as the Egyptians, hardened their hearts, at last, to their own ruin; as Egypt after ten plagues, so Israel after ten provocations, of which this was the first ( Num. xiv. 22 ), were sentenced to die in the wilderness. II. The seasonable encouragement that Moses gave them in this distress, v. 13, 14 . He answered not these fools according to their folly. God bore with the provocation they gave to him, and did not (as he might justly have done) chose their delusions, and bring their fears upon them; and therefore Moses might well afford to pass by the affront they put upon him. Instead of chiding them, he comforts them, and with an admirable presence and composure of mind, not disheartened either by the threatenings of Egypt or the tremblings of Israel, stills their murmuring, with the assurance of a speedy and complete deliverance: Fear you not. Note, It is our duty and interest, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. 1. He assures them that God would deliver them, that he would undertake their deliverance, and that he would effect it in the utter ruin of their pursuers: The Lord shall fight for you. This Moses was confident of himself, and would have them to be so, though as yet he knew not how or which way it would be brought to pass. God had assured him that Pharaoh and his host should be ruined, and he comforts them with the same comforts wherewith he had been comforted. 2. He directs them to leave it to God, in a silent expectation of the event: " Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; be not contriving what course to take, but follow your leader; wait God's appearances, and take notice of them, that you may see how foolish you are to distrust them. Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace; you need not so much as give a shout against the enemy, as Josh. vi. 16 . The work shall be done without any concurrence of yours." Note, (1.) If God himself bring his people into straits, he will himself discover a way to bring them out again. (2.) In times of great difficulty and great expectation, it is our wisdom to keep our spirits calm, quiet, and sedate; for then we are in the best frame both to do our own work and to consider the work of God. Your strength is to sit still ( Isa. xxx. 7 ), for the Egyptians shall help in vain, and threaten to hurt in vain. The Pillar of Cloud.

Moses answered not these fools according to their folly: Instead of chiding he comforts them, and with an admirable pretence of mind, not disheartened either by the threatenings of Egypt, or the tremblings of Israel, stills their murmuring, Fear ye not, It is our duty, when we cannot get out of our troubles, yet to get above our fears, so that they may only serve to quicken our prayers and endeavours, but may not prevail to silence our faith and hope. Stand still, and think not to save yourselves either by fighting or flying; wait God's orders, and observe them; Compose yourselves, by an entire confidence in God, into a peaceful prospect of the great salvation God is now about to work for you. Hold your peace, you need not so much as give a shout against the enemy: the work shall be done without any concurrence of yours. In times of great difficulty, it is our wisdom to keep our spirits calm, quiet, and sedate, for then we are in the best frame both to do our own work, and to consider the work of God.

( b. c. 1491.) 15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: 16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. 17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 18 And the Egyptians shall know that I am the Lord , when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen. 19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. We have here, I. Direction given to Israel's leader. 1. What he must do himself. He must, for the present, leave off praying, and apply himself to his business ( v. 15 ): Wherefore cryest thou unto me? Moses, though he was assured of a good issue to the present distress, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up to God his heart, the language of which God well understood and took notice of. Moses's silent prayers of faith prevailed more with God than Israel's loud outcries of fear, v. 10 . Note, (1.) Praying, if of the right kind, is crying to God, which denotes it to be the language both of a natural and of an importunate desire. (2.) To quicken his diligence. Moses had something else to do besides praying; he was to command the hosts of Israel, and it was now requisite that he should be at his post. Every thing is beautiful in its season. 2. What he must order Israel to do. Speak to them, that they go forward. Some think that Moses had prayed, not so much for their deliverance (he was assured of that) as for the pardon of their murmurings, and that God's ordering them to go forward was an intimation of the pardon. There is no going forward with any comfort but in the sense of our reconciliation to God. Moses had bidden them stand still, and expect orders from God; and now orders are given. They thought they must have been directed either to the right hand or to the left. "No," says God, "speak to them to go forward, directly to the sea-side;" as if there had lain a fleet of transport-ships ready for them to embark in. Note, When we are in the way of our duty, though we met with difficulties, we must go forward, and not stand in mute astonishment; we must mind present work and then leave the even to God, use means and trust him with the issue. 3. What he might expect God to do. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea, and open a passage for them through it, v. 16-18 . God designs, not only to deliver the Israelites, but to destroy the Egyptians; and the plan of his counsels is accordingly. (1.) He will show favour to Israel; the waters shall be divided for them to pass through, v. 16 . The same power could have congealed the waters for them to pass over; but Infinite Wisdom chose rather to divide the waters for them to pass through; for that way of salvation is always pitched upon which is most humbling. Thus it is said, with reference to this ( Isa. lxiii. 13, 14 ), He led them through the deep, as a beast goes down into the valley, and thus made himself a glorious name. (2.) He will get him honour upon Pharaoh. If the due rent of honour be not paid to the great landlord, by and from whom we have and hold our beings and comforts, he will distrain for it, and recover it. God will be a loser by no man. In order to this, it is threatened: I, behold I, will harden Pharaoh's heart, v. 17 . The manner of expression is observable: I, behold I, will do it. "I, that may do it;" so it is the language of his sovereignty. We may not contribute to the hardening of any man's heart, nor withhold any thing that we can do towards the softening of it; but God's grace is his own, he hath mercy on whom he will have mercy, and whom he will be hardeneth. "I, that can do it;" so it is the language of his power; none but the Almighty can make the heart soft ( Job xxiii. 16 ), nor can any other being make it hard. "I, that will do it;" for it is the language of his justice; it is a righteous thing with God to put those under the impressions of his wrath who have long resisted the influences of his grace. It is spoken in a way of triumph over this obstinate and presumptuous rebel: " I even I, will take an effectual course to humble him; he shall break that would not bend." It is an expression like that ( Isa. i. 24 ), Ah, I will ease me of my adversaries. II. A guard set upon Israel's camp where it now lay most exposed, which was in the rear, v. 19, 20 . The angel of God, whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide (there was no danger of missing their way through the sea, nor needed they any other word of command than to go forward), and it came behind them, where now they needed a guard (the Egyptians being just ready to seize the hindmost of them), and so was a wall of partition between them. There it was of use to the Israelites, not only to protect them, but to light them through the sea, and, at the same time, it confounded the Egyptians, so that they lost sight of their prey just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed. That which is a savour of life unto life to some is a savour of death unto death to others. This was not the first time that he who in the beginning divided between light and darkness ( Gen. i. 4 ), and still forms both ( Isa. xlv. 7 ), had, at the same time, allotted darkness to the Egyptians and light to the Israelites, a specimen of the endless distinction which will be made between the inheritance of the saints in light and that utter darkness which for ever will be the portion of hypocrites. God will separate between the precious and the vile.

Wherefore criest thou unto me - Moses though he was assured of a good issue, yet did not neglect prayer. We read not of one word he said in prayer, but he lifted up his heart to God, and God well understood, and took notice of. Moses's silent prayer prevailed more with God, than Israel's loud out - cries. But is God displeased with Moses for praying? No, he asks this question, Wherefore criest thou unto me? Wherefore shouldst thou press thy petition any farther, when it is already granted? Moses has something else to do besides praying, he is to command the hosts of Israel. Speak to them that they go forward - Some think Moses had prayed not so much for their deliverance, he was assured of that; as for the pardon of their murmurings, and God's ordering them to go forward, was an intimation of the pardon. Moses bid them stand still and expect orders from God: and now orders are given. They thought they must have been directed either to the right hand, or to the left; no, saith God, speak to them to go forward, directly to the sea - side; as if there had lain a fleet of transport ships ready for them to embark in. Let the children of Israel go as far as they can upon dry ground, and then God will divide the sea. The same power could have congealed the waters for them to pass over, but infinite wisdom chose rather to divide the waters for them to pass through, for that way of salvation is always pitched upon which is most humbling.

The angel of God - Whose ministry was made use of in the pillar of cloud and fire, went from before the camp of Israel, where they did not now need a guide; there was no danger of missing their way through the sea, and came behind them, where now they needed a guard, the Egyptians being just ready to seize the hindmost of them. There it was of use to the Israelites, not only to protect them, but to light them through the sea; and at the same time it confounded the Egyptians, so that they lost sight of their prey, just when they were ready to lay hands on it. The word and providence of God have a black and dark side towards sin and sinners, but a bright and pleasant side towards those that are Israelites indeed.

The Destruction of the Egyptians. ( b. c. 1491.) 21 And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. 22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. 23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. 24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, 25 And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. 26 And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27 And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. 28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. 29 But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. 30 Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. 31 And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord , and believed the Lord , and his servant Moses. We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament, the dividing of the Red Sea before the children of Israel. It was the terror of the Canaanites ( Josh. ii. 9, 10 ), the praise and triumph of the Israelites, Ps. cxiv. 3 ; cvi. 9 ; cxxxvi. 13, 14 . It was a type of baptism, 1 Cor. x. 1, 2 . Israel's passage through it was typical of the conversion of souls ( Isa. xi. 15 ), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Rev. xx. 14 . Here we have, I. An instance of God's almighty power in the kingdom of nature, in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over, which was divided, v. 21 . The instituted sign made use of was Moses's stretching out his hand over it, to signify that it was done in answer to his prayer, for the confirmation of his mission, and in favour to the people whom he led. The natural sign was a strong east wind, signifying that it was done by the power of God, whom the winds and the seas obey. If there be any passage in the book of Job which has reference to the miracles wrought for Israel's deliverance out of Egypt, it is that in Job xxvi. 12 , He divideth the sea with his power, and by his understanding he smileth through Rahab (so the word is), that is, Egypt. Note, God can bring his people through the greatest difficulties, and force a way where he does not find it. The God of nature has not tied himself to its laws, but, when he pleases, dispenses with them, and then the fire does not burn, nor the water flow. II. An instance of his wonderful favour to his Israel. They went through the sea to the opposite shore, for I cannot suppose, with some, that they fetched a compass, and came out again on the same side, v. 22 . They walked upon dry land in the midst of the sea, v. 29 . And the pillar of cloud, that glory of the Lord, being their rearward ( Isa. lviii. 8 ), that the Egyptians might not charge them in the flank, the waters were a wall to them (it is twice mentioned) on their right hand and on their left. Moses and Aaron, it is probable, ventured first into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards, through the wilderness, less formidable. Those who had followed God through the sea needed not to fear following him whithersoever he led them. This march through the sea was in the night, and not a moon-shiny night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of cloud and fire. This made it the more awful; but where God leads us he will light us; while we follow his conduct, we shall not want his comforts. This was done, and recorded, in order to encourage God's people in all ages to trust in him in the greatest straits. What cannot he do who did this? What will not he do for those that fear and love him who did this for these murmuring unbelieving Israel is, who yet were beloved for their fathers' sake, and for the sake of a remnant among them? We find the saints, long afterwards, making themselves sharers in the triumphs of this march ( Ps. lxvi. 6 ): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Ps. lxxvii. 11 , 16 , 19 . III. An instance of his just and righteous wrath upon his and his people's enemies, the Egyptians. Observe here, 1. How they were infatuated. In the heat of their pursuit, they went after the Israelites into the midst of the sea, v. 23 . "Why," thought they, "may not we venture where Israel did?" Once or twice the magicians of Egypt had done what Moses did, with their enchantments; Pharaoh remembered this, but forgot how they were nonplussed at last. They were more advantageously provided with chariots and horses, while the Israelites were on foot. Pharaoh had said, I know not the Lord; and by this it appeared he did not, else he would not have ventured thus. None so bold as those that are blind. Rage against Israel made them thus daring and inconsiderate: they had long hardened their own hearts; and now God hardened them to their ruin, and hid from their eyes the things that belonged to their peace and safety. Surely in vain is the net spread in the sight of any bird ( Prov. i. 17 ); yet so blind where the Egyptians that they hastened to the snare, Prov. vii. 23 . Note, The ruin of sinners is brought on by their own presumption, which hurries them headlong into the pit. They are self-destroyers. 2. How they were troubled and perplexed, v. 24, 25 . For some hours they marched through the divided waters as safely and triumphantly as Israel did, not doubting but, that, in a little time, they should gain their point. But, in the morning watch, the Lord looked upon the host of the Egyptians, and troubled them. Something or other they saw or heard from the pillar of cloud and fire which put them into great consternation, and gave them an apprehension of their ruin before it was brought upon them. Now it appeared that the triumphing of the wicked is short, and that God has ways to frighten sinners into despair, before he plunges them into destruction. He cuts off the spirit of princes, and is terrible to the kings of the earth. (1.) They had hectored and boasted as if the day were their own; but now they were troubled and dismayed, struck with a panic-fear. (2.) They had driven furiously; but now they drove heavily, and found themselves plugged and embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropped off, and the axle-trees failed. Thus can God check the violence of those that are in pursuit of his people. (3.) They had been flying upon the back of Israel, as the hawk upon the trembling dove; but now they cried, Let us flee from the face of Israel, which had become to them like a torch of fire in a sheaf, Zech. xii. 6 . Israel has now, all of a sudden, become as much a terror to them as they had been to Israel. They might have let Israel alone and would not; now they would flee from the face of Israel and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people meddle to their own hurt; when the Lord shall come with ten thousands of his saints, to execute judgment, the mighty men will in vain seek to shelter themselves under rocks and mountains from the face of Israel and Israel's King, Rev. vi. 15 . Compare with this story, Job xxvii. 20 , &c. 3. How they were all drowned. As soon as ever the children of Israel had got safely to the shore, Moses was ordered to stretch out his hand over the sea, and thereby give a signal to the waters to close again, as before, upon he word of command, they had opened to the right and the left, v. 29 . He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, v. 27, 28 . Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num. xxxi. 8 . And now, (1.) God avenged upon the Egyptians the blood of the firstborn whom they had drowned: and the principal is repaid with interest, it is recompensed double, full-grown Egyptians for newborn Israelites; thus the Lord is righteous, and precious is his people's blood in his sight, Ps. lxxii. 14 . (2.) God reckoned with Pharaoh for all his proud and insolent conduct towards Moses his ambassador. Mocking the messengers of the Lord, and playing the fool with them, bring ruin without remedy. Now God got him honour upon Pharaoh, looking upon that proud man, and abasing him, Job. xl. 12 . Come and see the desolations he made, and write it, not in water, but with an iron pen in the rock for ever. Here lies that bloody tyrant who bade defiance to his Maker, to his demands, threatenings, and judgments; a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here he lies, buried in the deep, a perpetual monument of divine justice. Here he went down to the pit, though he was the terror of the mighty in the land of the living. This is Pharaoh and all his multitude, Ezek. xxxi. 18 . IV. Here is the notice which the Israelites took of this wonderful work which God wrought for them, and the good impressions which it made upon them for the present. 1. They saw the Egyptians dead upon the sands, v. 30 . Providence so ordered it that the next tide threw up the dead bodies, (1.) For the greater disgrace of the Egyptians. Now the beasts and birds of prey were called to eat the flesh of the captains and mighty men, Rev. xix. 17, 18 . The Egyptians were very nice and curious in embalming and preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie, heaps upon heaps, as dung upon the face of the earth. (2.) For the greater triumph of the Israelites, and to affect them the more with their deliverance; for the eye affects the heart. See Isa. lxvi. 24 , They shall go forth, and look upon the carcases of the men that have transgressed against me. Probably they stripped the slain and, having borrowed jewels of their neighbours before, which (the Egyptians having by this hostile pursuit of them broken their faith with them) henceforward they were not under any obligation to restore, they now got arms from them, which, some think, they were not before provided with. Thus, when God broke the heads of Leviathan in pieces, he gave him to be meat to the people inhabiting the wilderness, Ps. lxxiv. 14 . 2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, v. 31 . Now they were ashamed of their distrusts and murmurings, and, in the good mind they were in, they would never again despair of help from Heaven, no, not in the greatest straits; they would never again quarrel with Moses, nor talk of returning to Egypt. They were now baptized unto Moses in the sea, 1 Cor. x. 2 . This great work which God wrought for them by the ministry of Moses bound them effectually to follow his directions, under God. This confirmed their faith in the promises that were yet to be fulfilled; and, being brought thus triumphantly out of Egypt, they did not doubt that they should be in Canaan shortly, having such a God to trust to, and such a mediator between them and him. O that there had been such a heart in them as now there seemed to be! Sensible mercies, when they are fresh, make sensible impressions; but with many these impressions soon wear off: while they see God's works, and feel the benefit of them, they fear him and trust in him; but they soon forget his works, and then they slight him. How well were it for us if we were always in as good a frame as we are in sometimes!

We have here the history of that work of wonder which is so often mentioned both in the Old and New Testament. An instance of God's almighty power in dividing the sea, and opening a passage through the waters. It was a bay, or gulf, or arm of the sea, two or three leagues over. The God of nature has not tied himself to its laws, but when he pleases dispenseth with them, and then the fire doth not burn, nor the water flow. They went through the sea to the opposite shore; they walked upon dry land in the midst of the sea; and the pillar of cloud being their rereward, the waters were a wall to them on their right hand, and on their left. Moses and Aaron it is likely ventured first, into this untrodden path, and then all Israel after them; and this march through the paths of the great waters would make their march afterwards through the wilderness less formidable. This march through the sea was in the night, and not a moon - shine night, for it was seven days after the full moon, so that they had no light but what they had from the pillar of fire. This made it the more awful, but where God leads us, he will light us; while we follow his conduct we shall not want his comforts.

And the Egyptians went in after them into the midst of the sea - They thought, why might they not venture where Israel did? They were more advantageously provided with chariots and horses, while the Israelites were on foot.

The Lord - Called the angel before, looked - With indignation, upon the Egyptians, and troubled the Egyptians - With terrible winds and lightnings and thunders, Ex 15:10 , Psa 77:18,19. Also with terror of mind.

They had driven furiously, but now they drove heavily, and found themselves embarrassed at every step; the way grew deep, their hearts grew sad, their wheels dropt off, and the axle - trees failed. They had been flying upon the back of Israel as the hawk upon the dove; but now they cried, Let us flee from the face of Israel.

And the Lord said unto Moses, Stretch out thy hand over the sea - And give a signal to the waters to close again, as before upon the word of command they had opened to the right and the left. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, that had hardened one another in sin, now fell together, and not one escaped. An ancient tradition saith, That Pharaoh's magicians Jannes and Jambres perished with the rest. Now God got him honour upon Pharaoh, a rebel to God, and a slave to his own barbarous passions; perfectly lost to humanity, virtue, and all true honour; here be lies buried in the deep, a perpetual monument of divine justice: here he went down to the pit, though he was the terror of the mighty in the land of the living.

After them - That is, after the Israelites.

And Israel saw the Egyptians dead upon the shore - The Egyptians were very curious in preserving the bodies of their great men, but here the utmost contempt is poured upon all the grandees of Egypt; see how they lie heaps upon heaps, as dung upon the face of the earth.

And Israel feared the Lord, and believed the Lord and his servant Moses - Now they were ashamed of their distrusts and murmurings; and in the mind they were in, they would never again despair of help from heaven; no not in the greatest straits! They would never again quarrel with Moses; nor talk of returning to Egypt. How well were it for us, if we were, always in as good a frame, as we are in sometimes!