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The departure of the children of Israel out of Egypt (which was indeed the birth of the Jewish church) is made yet more memorable by further works of wonder, which were wrought immediately upon it. Witness the records of this chapter, the contents whereof, together with a key to it, we have, Heb 11:29. "They passed through the Red Sea as by dry land, which the Egyptians assaying to do were drowned;" and this they did by faith, which intimates that there was something typical and spiritual in it. Here is, I. The extreme distress and danger that Israel was in at the Red Sea. 1. Notice was given of it to Moses before, Ex 14:1-4. 2. The cause of it was Pharaoh's violent pursuit of them, Ex 14:5-9. 3. Israel was in a great consternation upon it, Ex 14:10-12. 4. Moses endeavours to encourage them, Ex 14:13. II. The wonderful deliverance that God wrought for them out of this distress. 1. Moses is instructed concerning it, Ex 14:15-18. 2. Lines that could not be forced are set between the camp of Israel and Pharaoh's camp, Ex 14:19,20. 3. By the divine power the Red Sea is divided (Ex 14:31), and is made, (1.) A lane to the Israelites, who marched safely through it, Ex 14:22,29. But, (2.) To the Egyptians it was made, [1.] An ambush into which they were drawn, Ex 14:23-25. And, [2.] A grave in which they were all buried, Ex 14:26-28. III. The impressions this made upon the Israelites, Ex 14:30,31.
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The Israelites Pursued by Pharaoh (1491 BC)
简体中文
以色列人被法老追赶（公元前1491年）
¹ 耶和华晓谕摩西说： ² "你吩咐以色列人转回，安营在比哈希录前、密夺和海之间，对着巴力洗分，靠近海边安营。 ³ 法老必论到以色列人说：'他们在地中绕迷了，旷野把他们困住了。' ⁴ 我要使法老的心刚硬，他就追赶你们；我便在法老和他全军身上得荣耀，埃及人就知道我是耶和华。"于是百姓这样行了。 ⁵ 有人告诉埃及王说："百姓逃跑啦！"法老和他的臣仆就向百姓变心，说："我们容以色列人去不再服事我们，这事作的是什么呢？" ⁶ 法老就套上车辆，带着军兵同去， ⁷ 并带着六百辆特选的车，和埃及所有的车，每辆都有车兵长。 ⁸ 耶和华使埃及王法老的心刚硬，他就追赶以色列人；那时以色列人却昂然无惧地出来了。 ⁹ 埃及人追赶他们，法老一切的马匹、车辆、马兵与军兵，就在海边靠近比哈希录、对着巴力洗分安营的地方追上了。
此处可见：
I\. 关于以色列人行动与安营之事给摩西的指示。这些指示极其出人意外，若非摩西事前得到明确的命令，他们几乎不肯依从云柱火柱的引导。因此摩西事先得着通知，免生疑虑或不平：1. 当往何处去（出14:1,2）。他们已到了旷野边上（出13:20），再多走一两程便可到达何烈山——所指定事奉神之地；然而他们不可向前直行，却奉命在右边离了通往迦南的道，转向红海方向行去。他们所在的以坦，并无海洋阻挡他们的去路；然而神亲自将他们领入窘境，使他们确信当祂的旨意成就之后，祂必毫无疑问地将他们领出窘境。按：神有时在祂百姓拯救的路上兴起难处，好叫祂得着克服难处、并帮助百姓越过的荣耀。2. 神在这些奇特的命令中有什么旨意。摩西虽无理由也必绝对顺服；然而祂向摩西所行的事，岂可隐瞒吗？不，摩西必知道：(1.) 法老有谋害以色列人的企图（出14:3）。(2.) 因此神有毁灭法老的旨意，并取此途径来成就（出14:4）。法老的精明必断定以色列人在旷野中已被困住，于是必成为他轻易的猎物；为使他更易这样想，神将他们领入更深的困局；又因使他们如此偏离正路，越发叫他惊异，更给他以为他们陷入困窘危险的借口。于是（神说）我要在法老身上得荣耀。按：[1.] 万人既皆为造他之主的荣耀而造，那些不借着荣耀祂的，祂便要在他们身上得荣耀。[2.] 那似乎要使教会趋于毁灭的，往往被神用来成就教会仇敌的毁灭——他们的骄傲与恶毒被护理之工所喂养，好叫他们成熟以待毁灭。
II\. 法老对以色列的追赶。在此他虽满足自己的恶毒与复仇之心，却在协助成就神对他所定的旨意。有人告诉他百姓逃跑啦（出14:5）。当他容百姓去的时候，他惊恐万分；及至惊恐稍过，他或已忘记，或不愿承认他们是经他同意而去的，因此情愿这事被描述为他们对所隶属之主的叛离。这样，本是轻易可辩明的事，借着粉饰便轻易被定罪。于是：
1\. 他回想自己竟默许他们离去，深感懊悔。他和他臣仆虽因万般理由而容以色列人去，如今却为此对自己发怒：我们为何这样行呢？（1.) 他们恼怒以色列人得了自由，恼怒自己失去了他们劳力的利益，以及惩治他们的快感。骄傲的逼迫者践踏至高者的圣徒，对他们说屈身让我们踏过去，这便是他们的饮食；因此他们的手被捆绑，便叫他们恼怒。按：神百姓的自由，对他们的仇敌是沉重的忧患（斯5:12,13；徒5:17,33）。（2.) 使他们更加恼怒的是，他们自己也同意了这事——如今心想本可加以阻止，本不必让步，纵使他们顽抗至极。这样，神使人对祂百姓的嫉妒与暴怒成为对自己的折磨（诗112:10）。容以色列人去本是善举，若出于诚实的原则而行，他们本可存着安慰回想；但因勉强而行，便千百次地自称愚昧，迫切盼望这事从未发生。按：人为自己的善行后悔，这是极常见却极荒谬、极可责的事；他们的公义、怜悯，甚至他们的悔改，都被人后悔。参看略相似的实例（耶34:10,11）。
2\. 他决意要或使他们归回，或向他们复仇；为此他征集军队，召聚一切车辆马兵（出14:17,18——似乎未带步兵，因王事紧急）（出14:6,7）。他毫不怀疑必能重新奴役他们。不难想象法老此刻何等狂怒，如同一头失去猎物的狮子咆哮；他那骄傲的心如何将这侮辱放大，满心愤慨，耻于被挫败，渴望复仇：如今一切灾殃如同未曾有过。他全然忘记了他长子那悲痛的葬礼，心中只想着要叫以色列人尝他愤恨的滋味；如今他以为自己能与神本身较量；否则，他岂能盼望战胜如此蒙神亲爱的人民？神任凭他随自己心中的情欲，因而使他的心刚硬。经上记着（出14:8）：以色列人昂然无惧地出来了——即满有勇气与英姿，因得释放而欢腾，决意要冲破前路的难处。但埃及人（出14:9）追赶他们。按：那认真面向天国、要在基督耶稣里敬虔度日的人，当料到必遭撒但的试探与威吓。他必不甘心从他的服事中放走任何人，也不肯不出离时却不狂怒（可9:26）。
¹⁰ 法老临近的时候，以色列人举目看见埃及人赶来，就甚惧怕，向耶和华哀求。 ¹¹ 他们对摩西说："难道在埃及没有坟地，你把我们带来死在旷野吗？你为什么这样待我们，将我们从埃及领出来呢？ ¹² 我们在埃及岂没有对你说过，说：'不要搅扰我们，容我们服事埃及人'吗？因为服事埃及人比死在旷野还好。" ¹³ 摩西对百姓说："不要惧怕，只管站住，看耶和华今天向你们所要施行的救恩；因为你们今天所看见的埃及人，必永远不再看见了。 ¹⁴ 耶和华必为你们争战，你们只管静默。"
此处可见：
I\. 以色列人察觉法老追赶他们时所陷入的惊恐（出14:10）。他们深知仇敌的强大与狂怒，以及自己的软弱；他们人数虽多，却全是步行，无武装，无纪律，因长久的奴役而心中惶乱；更糟的是，他们如今因安营的地形被困住，无法逃脱。这一边是比哈希录，一片不可通过的崎岖岩石；那一边是密夺和巴力洗分——有人以为是埃及边境的堡垒与驻军；前面是海；后面是埃及人：因此除了向上之外，他们再无出路——他们的拯救正是从那里临到。按：我们可能正走在尽本分的路上，跟随神，奔向天国，却仍处于极大的窘境之中，四面受压（林后4:8）。在这种患难之中，以色列人大大惧怕，不足为奇；他们的祖宗雅各在类似情形中也是如此（创32:7）；外面有争战之时，里面便不能没有恐惧：那么这恐惧的果子是什么呢？据果子如何，可知这恐惧是善是恶。1. 他们中有人向耶和华哀求；他们的恐惧促使他们祷告，这是好的果效。神将我们领入窘境，为要将我们带到膝下。2. 他们中有人向摩西发怨言；他们的恐惧促使他们发怨言（出14:11,12）。他们自认必死无疑；仿佛神的大能忽然缩短了，祂今日不再能像昨日那样行奇事；他们对拯救绝望，所预期的无非是死在旷野。他们的不信何其无可推诿！他们岂不是看见自己有天上的云柱引导保护吗？全能的大能会辜负他们吗？无限的良善会对他们失信吗？然而这还不是最糟的；他们因摩西领他们出埃及而与他争吵，并在与他争吵之时，实际上是与神本身顶撞，激那位如今他们唯一可投奔之恩的神发怒。正如埃及人为他们所行的最好的事而对自己发怒，照样以色列人为他们所蒙的最大的恩惠而向神发怒；不信的荒谬竟是如此。他们在此表达：（1.) 对自由的卑鄙轻视，因其中有些艰难，便宁愿选择奴役。一个慷慨的人会说："即使最糟的来到，"按我们的话说，"宁死在荣誉的战场，胜过活在奴役的锁链中"；何况在神的引导之下，他们绝不能失败，因此他们大可说："宁可在旷野的露天之下作神的自由人，胜过在砖窑的烟中作埃及人的奴仆。"但因目前略感窘困，他们便恼怒自己未被留在为奴之家中活埋。（2.) 对摩西卑鄙的忘恩——他向来是他们得释放的忠信之器。他们定他的罪，仿佛他待他们苛刻无情；然而他所行的，无论如何结果，都是出于他们神的指示，并为他们利益的设想，这是无可争辩地显然的。他们在从前一次激愤中所说的话（那时他们因愁苦就不听摩西），如今重述并加以辩护：我们在埃及曾说：不要搅扰我们；这话虽是恶言，却较为可恕，因为那时他们还未像如今这样多多经历神为他们所行的奇事。但他们正如埃及人忘记怒气的奇事一样，转瞬便忘记了怜悯的奇事；他们也与埃及人一样，至终使自己的心刚硬，至终自取灭亡——如埃及在十灾之后，照样以色列在十次试探之后（这是第一次，民14:22），都被判定死在旷野。
II\. 摩西在此时他们所给予的及时鼓励（出14:13,14）。他不照愚昧人的愚妄回答他。神容忍他们对祂的冒犯，并未（如祂本可公义行之）拣选他们的妄想，将他们的恐惧加在他们身上；因此摩西也尽可忽略他们对他的侮辱。他不责备他们，反倒安慰他们；以极可钦佩的镇定与心神——既不因埃及的威吓而丧胆，也不因以色列的战栗而灰心——用速速而完全的拯救之保证止息他们的怨言：不要惧怕。按：当我们不能脱离患难之时，我们的本分与益处仍在于胜过我们的恐惧，使恐惧只用来激发我们的祷告与努力，却不能使之压制我们的信心与盼望。1. 他向他们保证神必拯救他们——祂必承担他们的拯救，并借着追兵彻底的覆亡来成就：耶和华必为你们争战。摩西自己对此满有把握，也愿他们如此——虽然他尚不知这事将如何以何种方式成就。神已向他保证法老和他的全军必被覆亡；他便以自己所得的安慰来安慰他们。2. 他指引他们在缄默中等候事情的结果：只管站住，不要企图借打仗或逃跑来自救；当等候神的命令，并遵行之；不要自行筹划当走的路，只要跟随你们的引导者；当等候神的显现，并留意之，好叫你们看见自己怀疑祂是何等愚昧。当以完全信靠神的心使自己安息，安然展望神如今要为你们所成就的伟大拯救。只管静默；你们甚至不须向仇敌呐喊一声，如书6:16所记。这工必成全，无需你们任何的参与。按：（1.) 神若亲自将祂的百姓领入窘境，祂必亲自指示一条出路，将他们领出。（2.) 在极大难处与极大期盼之时，我们的智慧在于保持心灵平静、安宁、沉着；因为那时我们才在最适宜的状态中，既行自己的工，又思想神的作为。你们的力量，是安然坐定（赛30:7），因埃及人不过是徒然的帮助，他们的威吓也不过是徒然。
英語原文
The Israelites Pursued by Pharaoh (1491 BC)
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, Ex 14:1,2. They had got to the edge of the wilderness (Ex 13:20), 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, Ex 14:3. (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, Ex 14:4. 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, Ex 14:5. 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, Es 5:12,13, Ac 5:17,33. (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 112:10. 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 34:10,11.
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, Ex 14:17,18 (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, Ex 14:6,7. 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 (Ex 14:8), 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 (Ex 14:9) 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, Mk 9:26.
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, Ex 14:10. 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, 2Co 4:8. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case (Ge 32:7); 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, Ex 14:11,12. 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 (Nu 14:22), were sentenced to die in the wilderness.
II. The seasonable encouragement that Moses gave them in this distress, Ex 14:13,14. 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 Jos 6:16. 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 30:7), for the Egyptians shall help in vain, and threaten to hurt in vain.
15-20
The Pillar of Cloud (1491 BC)
简体中文
云柱（主前1491年）
¹⁵ 耶和华对摩西说："你为什么向我哀求呢？你吩咐以色列人往前走。
¹⁶ 你举手向海伸杖，把水分开，以色列人要下海中走干地。
¹⁷ 我要使埃及人的心刚硬，他们就跟着下去；我要在法老和他的全军、车辆、马兵身上得荣耀。
¹⁸ 我在法老和他的车辆、马兵身上得荣耀的时候，埃及人就知道我是耶和华了。"
¹⁹ 在以色列营前行走的神的使者，转到后边走去；云柱也从他们前边转到他们后边立住。
²⁰ 在埃及营和以色列营中间有云柱，一边黑暗，一边发光，使两下整夜不得相接近。
此处可见，
I. 给以色列领袖的指示。
1. 他自己当行的。他目前当停止祷告，专顾当前的本分（出14:15）：你为什么向我哀求呢？摩西虽确知眼前的危难将有好的结局，却并未忽略祷告。我们未读到他祷告中说过一言半语，但他向神举起了他的心——这心里的言语，神十分明白，也留意了。摩西默默信心的祷告，比以色列大声惊惧的呼喊（出14:10）更能感动神。当注意：（1.）出于正意的祷告，便是向神呼吁——这表明它既是自然流露的，也是迫切恳求的言语。（2.）为要激发他的殷勤。摩西除了祷告，还有别的事当行；他要统率以色列全军，此时他必须坚守岗位。凡事都有定期。
2. 他当吩咐以色列所行的。*吩咐他们往前走。*有人以为摩西所求，与其说是为他们得拯救（他确知必得拯救），不如说是求神赦免他们的怨言；神吩咐他们往前走，便是赦免的暗示。除非我们觉知自己已与神和好，便无以坦然前行。摩西曾吩咐他们站着不动，等候神的命令；如今命令来了。他们以为必被指示或右或左而行。"不，"神说，"吩咐他们径直往前走，直到海边"；仿佛那里已有一队运输的船只等候他们登舟。当注意，当我们行在本分之路，虽然遭遇困难，也当勇往直前，不可瞠目结舌地站着；当尽心当下的工作，将事情的结果交托给神，尽上本分，把结局交托给他。
3. 他可期待神所要行的。让以色列人尽可以在干地上走多远就走多远，然后神必分开海水，为他们从中开出一条通路（出14:16-18）。神的旨意，不仅要拯救以色列人，更要毁灭埃及人；他谋略的计划也据此而定。（1.）他要向以色列施恩；水要为他们分开，使他们得以通过（出14:16）。同一大能本可使水凝结成冰让他们走过去；但无限的智慧宁可使水分开让他们从其中穿行；因为那最叫人谦卑的拯救方式，往往被神所选中。因此论到这事有话说（赛63:13-14）：他引导他们经过深海，如马行走旷野——他这样使他们得了荣耀的声名。（2.）他要在法老身上得荣耀。若当纳的尊荣不归给那大业主——我们的生命和安慰都从他而有、靠他而立——他必追讨，并要收回。神绝不因任何人而受亏损。为此，他宣告：我，看哪，我，要使法老的心刚硬（出14:17）。这话的语气值得留意：我，看哪，我，要这样行。"我，有权这样行"——这是他主权的言语。我们不可促使任何人的心刚硬，也不可扣留我们力所能及去软化他心的一切；但神的恩典是他自己的，他要怜悯谁，就怜悯谁；要叫谁刚硬，就叫谁刚硬。"我，能够这样行"——这是他能力的言语；除了全能者，无人能使心柔软（伯23:16），也无一物能使心刚硬。"我，定意这样行"——这是他公义的言语；神将那些长久抗拒他恩典感动的人置于他烈怒的影响之下，是公义之事。这话乃是向这个顽梗狂妄的叛逆者夸胜而说：我，甚至我，要采取有效的法子叫他谦卑；那不肯屈膝的，必要折断。"这话正如（赛1:24）：我要向我敌人报仇。"
II. 在以色列营如今最为暴露之处——后队——设立了护卫（出14:19-20）。神的使者——他在云柱火柱中的职事被使用——从以色列营的前面转到后边去（如今他们不需要向导，因过海不会迷路，除了"往前走"也不需要别的命令），来到他们后边，那里如今正需要护卫（埃及人正要抓住他们的后队），如此便成了他们之间的隔墙。在那里，它对以色列人大有用处，不仅保护他们，更照耀他们过海；同时它使埃及人惊惶混乱，以致正当他们将下手擒获猎物时却看不见目标。神的话与神的护理，对罪和罪人呈黑暗的一面，对那真以色列人却呈光明愉悦的一面。对一些人是活的香气以致于活，对另一些人却是死的香气以致于死。这并非首次：那位在起初将光暗分开的（创1:4），至今仍造作这两者（赛45:7），在同一时刻使埃及人受黑暗、以色列人得光明——这是那永无止境的分别之缩影：圣徒在光明中的基业，与假冒为善者永远的分——那彻底的黑暗——将永远有别。神必将宝贵的与卑贱的分别出来。
英語原文
The Pillar of Cloud (1491 BC)
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 (Ex 14:15): 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, Ex 14:10. 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, Ex 14:16-18. 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, Ex 14:16. 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 63:13,14), 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, Ex 14:17. 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 23:16), 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 1:24), 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, Ex 14:19,20. 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 (Ge 1:4), and still forms both (Isa 45:7), 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.
21-31
The Destruction of the Egyptians (1491 BC)
简体中文
埃及人的覆灭（公元前1491年）
²¹ 摩西向海伸杖，耶和华便用大东风，使海水一夜退去；海便成了旱地，水就分开。
²² 以色列人下海中走干地，水在他们的左右作了墙垣。
²³ 埃及人追赶他们，法老一切的马匹、车辆和马兵都跟着下到海中。
²⁴ 到了晨更的时候，耶和华从云火柱中向埃及的军兵观看，使埃及的军兵混乱了，
²⁵ 又使他们的车轮脱落，难以行走，以致埃及人说：我们从以色列人面前逃跑吧，因耶和华为他们攻击我们了。
²⁶ 耶和华对摩西说：你向海伸杖，叫水仍合在埃及人并他们的车辆、马兵身上。
²⁷ 摩西就向海伸杖，到了天一亮，海水仍旧复原；埃及人避水逃跑的时候，耶和华把他们推翻在海中。
²⁸ 水就回流，淹没了车辆和马兵；那些跟着以色列人下海法老的全军，连一个也没有剩下。
²⁹ 以色列人却在海中走干地，水在他们的左右作了墙垣。
³⁰ 当日，耶和华这样拯救以色列人脱离埃及人的手；以色列人看见埃及人的死尸都在海边了。
³¹ 以色列人看见耶和华向埃及人所行的大事，就敬畏耶和华，又信服他和他的仆人摩西。
这里我们所读到的那件奇事，在旧约和新约中屡被提及——红海在以色列人面前分开。它是迦南人的惊惧（书2:9,10），是以色列人的赞美与夸胜（诗114:3；诗106:9；136:13,14）。它是洗礼的预表（林前10:1,2）。以色列人从中经过，预表灵魂的归正（赛11:15）；埃及人在其中灭亡，预表一切不悔改罪人的最终覆灭（启20:14）。这里我们有：
I. 神在自然界之国度中全能大能的一例——分开海水，从水中开出一条通路。被分开的是一处海湾、深湾或海臂，宽两三里格（出14:21）。所用的设立记号，是摩西向海伸手，表明这事是因他的祷告而成，为要印证他的使命，并恩待他所带领的百姓。所用的天然记号是一阵强劲的东风，表明这事是借神的能力而成——风和海都听从他。约伯记中若有一处与为以色列人出埃及所行的神迹相关，那就是伯26:12：他以能力搅动大海，借聪明击碎拉哈伯（原文如此）——即埃及。注意，神能领他的百姓经过最大的艰难，在没有路的地方硬开一条路。自然之神并未把自己束缚在其法则之内，他何时乐意，便凌驾其上，于是火不烧伤，水不流去。
II. 神对他以色列奇妙的恩宠一例。他们从海中到了对岸，因为我不能像某些人那样设想他们绕了一圈，又从原边出来（出14:22）。他们在海中的干地上走（出14:29）。又有云柱——那耶和华的荣耀——作他们的后盾（赛58:8），使埃及人不能从侧翼攻击他们；水在他们的左右作了墙垣（这话提了两次）。摩西和亚伦大概先冒险进入这条人迹未到之路，然后全体以色列人跟随他们；经过大水之路的这次行军，将使他们日后经行旷野的行军变得不那么可怕。曾跟随神走过红海的人，不必惧怕跟随他到他所引领的任何地方。这次渡海是在夜间，而且不是月明之夜，因为此时距月圆已过七日，所以他们除了从云火柱所得的光以外，别无他光。这使这次行军更为可畏；但神领我们到哪里，他必在那里光照我们；我们既跟随他的引导，就不致缺乏他的安慰。
这事成就并记下来，为要激励历世历代的神百姓在最大的困境中信靠他。行了这事的神，还有什么是不能做的？为这些发怨言不信的以色列人——他们虽因列祖的缘故蒙爱，也因其中余民的缘故蒙爱——行了这事的神，对那敬畏又爱他的人，还有什么是不肯行的呢？我们看到众圣徒在许久之后，仍使自己有分于这次行军的得胜（诗66:6）：他们经过诸水，凭脚而入——我们在那里因他欢喜； 并请看这奇事被如何发挥应用（诗77:11,16,19）。
III. 神对他和他百姓的仇敌——埃及人——所发的公义而正直的怒气一例。请留意此处：1. 他们如何被迷惑。他们在追赶的狂热中，跟随以色列人下到海中（出14:23）。"为何，"他们想，"我们不能去以色列所去之处呢？" 埃及的术士曾有一两次用邪术行了摩西所行的事；法老记得这，却忘了他们最终如何被难倒。他们车辆马匹远比步行的以色列人占优势。法老曾说：我不认识耶和华；从此事便显出他果真不认识，否则他不会如此冒险。没有比瞎眼的人更胆大的了。对以色列的狂怒使他们如此大胆、不顾后果：他们早已硬了自己的心；如今神使他们刚硬以致灭亡，并把那关乎他们平安安全的事向他们隐藏。雀鸟眼前张网，实属徒然（箴1:17）；然而埃及人如此瞎眼，竟急促地奔入网罗（箴7:23）。注意，罪人的灭亡是由他们自己的放任带来的，这放任把他们急急赶入深坑。他们是自取灭亡的人。2. 他们如何受扰困惑（出14:24,25）。他们在分开的水中行进了几个小时，与以色列人一样安全、一样得胜，毫不怀疑稍顷便能达成目的。但在晨更的时候，耶和华向埃及的军兵观看，使他们混乱了。他们或见或闻云火柱中的某些事物，使其大受惊骇，在毁灭临到之前便预感到自己的覆灭。如今显明：恶人的夸胜是短暂的；并且神有法子在将罪人投入毁灭之前，先将他们吓得绝望。他除灭君王的气焰，向地上的君王显为可畏。 (1.) 他们曾气势汹汹、夸口似乎胜利在握；如今却惊慌失措，陷入恐慌之中。(2.) 他们曾疾驰狂奔；如今却行驶沉重，每一步都受堵塞、感困窘；路越走越深，他们的心越走越沉，车轮脱落，车轴也坏了。神能这样制止那些追逼他百姓之人的暴力。(3.) 他们曾如鹰扑颤抖之鸽般扑在以色列背后；如今却喊叫：我们从以色列人面前逃跑吧——以色列在他们眼中已如火把在禾捆中（亚12:6）。以色列如今忽然之间成了他们的恐惧，正如他们从前对以色列一样。他们本可以放过以色列，却不肯；如今他们要从以色列人面前逃跑，却不能。人若与神的百姓作对，便是自取损害，这一点他们直到为时已晚才肯信服；当主带着他的千万圣者降临施行审判之时，勇士们必徒然寻求藏身于磐石和山岭之下，躲避以色列和以色列王的面（启6:15）。请将此事与伯27:20等相比。3. 他们如何全部被淹灭。以色列人一安全抵岸，摩西便奉命向海伸杖，借此给水信号重又合拢——先前它们奉命左右分开（出14:29）。他如此行了，水立即归回原位，将埃及全军淹没（出14:27,28）。法老和他的臣仆，曾在罪中彼此使对方刚硬，如今一同倾覆，无一逃脱。一项古老传说称，法老的术士雅尼和佯庇也与众人同灭，正如巴兰与他所诱使的米甸人一同灭亡（民31:8）。如今，(1.) 神向埃及人追讨他们所淹灭之长子的血：本金连同利息偿还，是双重的报偿——以成年的埃及人偿新生儿之以色列人；这样耶和华是公义的，他百姓的血在他眼中看为宝贵（诗72:14）。(2.) 神向法老追讨他对其使臣摩西所行的一切骄傲无礼。嘲笑耶和华的使者，与他们戏耍，必致无可挽回的灭亡。如今神在法老身上得了荣耀——他看着那骄傲的人，使他降卑（伯40:12）。来吧，看他所作的荒凉，把它写下——不是写在水上，而是用铁笔镌在磐石上，直到永远。那曾向造他的主挑衅、抗拒其要求、威吓、审判的血腥暴君，躺卧在此——向神悖逆，又作自己野蛮情欲的奴仆；全然丧尽人性、美德和一切真尊荣；他躺卧于此，埋于深渊，作神公义永久的纪念碑。他虽曾使活在世上之巨人惊恐，却在此下到坑中。这就是法老和他的群众（结31:18）。
IV. 这里是以色列人对神为他们所行这件奇事的留意，以及此事此刻在他们身上所留下的良好印象。
1. 他们看见埃及人的死尸横陈沙上（出14:30）。护理如此安排，使下一个潮水把尸首冲了上来，(1.) 为使埃及人更受羞辱。如今飞禽走兽被召来吃将军和勇士的肉（启19:17,18）。埃及人对其伟人的尸体防腐保存极为讲究考究，但此处对埃及一切达官贵人倾注了极尽的蔑视；请看他们如何横陈——堆成堆，如粪土在地面上。(2.) 为使以色列人更加得胜，并使他们更受感动而珍惜所得的拯救；因为眼所见能感心。见赛66:24：他们必出去观看那些违背我之人的尸首。 大概他们剥去了死者的衣物，又因他们既已借过邻舍的珠宝，而埃及人因这次敌对的追击已破坏了对他们的信约，从此他们不再有归还的义务，他们如今又从其中得到了兵器——这兵器有人认为他们原先并未备有。这样，当神将鳄鱼的头打破之时，他将它给居住在旷野的民为食物（诗74:14）。
2. 这大工的景象深深感动了他们，如今他们敬畏耶和华，又信服他和他的仆人摩西（出14:31）。他们如今为自己从前的不信和怨言感到羞愧；在他们当前的善心中，他们再也不会绝望于从天上得帮助——即使在最大的困境中也不；他们再也不会与摩西争吵，再也不会说要回埃及。他们如今在海中归了摩西（林前10:2）。神借着摩西的职事为他们所成的这件大事，有效地约束他们顺服摩西在神之下的引导。这事印证了他们对尚未成就之应许的信心；他们既如此得胜地被领出埃及，便不怀疑不久必进迦南——有这样一位神可以信靠，又有这样一位中保在他们与神之间。但愿他们里面常有此时似乎有的这等心！明显的恩惠在新鲜之时，会留下明显的印象；但在许多人身上这些印象很快便消失：他们看见神的作为、感受其益处时，便敬畏他、信靠他；但他们很快忘记他的作为，于是便轻慢他。我们若能始终像有时那样保持好的心绪，该多好！
英語原文
The Destruction of the Egyptians (1491 BC)
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 (Jos 2:9,10), the praise and triumph of the Israelites, Ps 114:3, Ps 106:9,136:13,14. It was a type of baptism, 1Co 10:1,2. Israel's passage through it was typical of the conversion of souls (Isa 11:15), and the Egyptians' perdition in it was typical of the final ruin of all impenitent sinners, Re 20:14. 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, Ex 14:21. 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 26:12, 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, Ex 14:22. They walked upon dry land in the midst of the sea, Ex 14:29. And the pillar of cloud, that glory of the Lord, being their rearward (Isa 58:8), 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 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Ps 77:11,16,19.
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, Ex 14:23. "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 (Pr 1:17); yet so blind where the Egyptians that they hastened to the snare, Pr 7:23. 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, Ex 14:24,25. 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, Zec 12:6. 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, Re 6:15. Compare with this story, Job 27:20, etc. 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, Ex 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Ex 14:27,28. 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, Nu 31:8. 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 72:14. (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 40:12. 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, Eze 31:18.
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, Ex 14:30. 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, Re 19:17,18. 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 66:24, 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 74:14.
2. The sight of this great work greatly affected them, and now they feared the Lord, and believed the Lord, and his servant Moses, Ex 14:31. 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, 1Co 10:2. 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!
以色列人出埃及（这诚然是犹太教会的诞生），因紧随其后的更多奇事大能，就显得更加可记念了。本章所记便是明证，其内容连同解钥，记在来十一29："他们因着信，过红海如行干地，埃及人试着要过去，就被吞灭了"；他们乃是因信而行，这表明其中含有预表与属灵的意义。本章所记：I. 以色列在红海所陷的极大困苦与危险。1. 此事预先通知了摩西（出十四1-4）。2. 其缘由是法老猛烈地追袭他们（出十四5-9）。3. 以色列因此大大惊惶（出十四10-12）。4. 摩西竭力勉励他们（出十四13）。II. 神为他们从这困苦中所行奇妙拯救。1. 摩西就此受指示（出十四15-18）。2. 在以色列营与法老营之间设下了无法强渡的界限（出十四19、20）。3. 因神的大能，红海分为两半（出十四31），且成为：（1）以色列人的一条通路，他们安然走过（出十四22、29）。但对于埃及人，红海却成了：[1.] 一个埋伏，将他们诱入其中（出十四23-25）。[2.] 一个坟墓，将他们全都埋葬（出十四26-28）。III. 这事在以色列人心中所留下的印象（出十四30、31）。