The Passover And Its Ordinances - The Children Of Israel Leave Egypt - Their First Resting-Place The Pillar Of Cloud And Of Fire - Pursuit Of Pharaoh Passage Through The Red Sea - Destruction Of Pharaoh And His Host - The Song "On The Other Side."
EVERY ordinance had been given to Israel about the Paschal feast,* and observed by them. On the tenth day of the month, Abib (the month of ears, so called, because in it the ears of wheat first appear), or, as it was afterwards called, Nisan, (Esther 3:7; Nehemiah 2:1) the "Passover" sacrifice was chosen by each household.
* Later Jewish ordinances distinguish between the so-called "Egyptian Passover" - that is as it was enjoined for the first night of its celebration - and the "Permanent Passover," as it was to be observed by Israel after their possession of the Land of Promise. The sacrificial lamb was to be offered "between the evenings" (Exodus 12:6, marginal rendering), that is, according to Jewish tradition, from the time the sun begins to decline to that of its full setting, say, between 3 and 6 o'clock P.M.
This was four days before the "Passover" actually took place - most probably in remembrance of the prediction to Abraham, (Genesis 15:16) that "in the fourth generation" the children of Israel should come again to the land of Canaan. The sacrifice might be a lamb or a kid of goats,* but it must be "without blemish, a male of the first year." Each lamb or kid should be just sufficient for the sacrificial meal of a company, so that if a family were too small, it should join with another.** The sacrifice was offered "between the evenings" by each head of the company, the blood caught in a basin, and some of it "struck" "on the two side-posts and the upper door-post of the houses" by means of "a branch of hyssop." The latter is not the hyssop with which we are familiar, but most probably the caper, which grows abundantly in Egypt, in the desert of Sinai, and in Palestine. In ancient times this plant was regarded as possessing cleansing properties. The direction, to sprinkle the entrance, meant that the blood was to be applied to the house itself, that is, to make atonement for it, and in a sense to convert it into an altar. Seeing this blood, Jehovah, when He passed through to smite the Egyptians, would "pass over the door," so that it would "not be granted*** the destroyer to come in" unto their dwellings. (Exodus 12:23) Thus the term "Passover," or Pascha, literally expresses the meaning and object of the ordinance.
* The Hebrew word means either of the two. See Exodus 12:5; Deuteronomy 16:2.
** Later Jewish ordinances fixed the number of a company at a minimum of ten, and a maximum of twenty, persons.
*** Such is the literal rendering.
While all around the destroyer laid waste every Egyptian household, each company within the blood-sprinkled houses of Israel was engaged in the sacrificial meal. This consisted of the Paschal lamb, and "unleavened bread with," or rather "upon, bitter herbs," as if in that solemn hour of judgment and deliverance they were to have set before them as their proper meal the symbol of all the bitterness of Egypt, and upon it the sacrificial lamb and unleavened bread to sweeten and to make of it a festive supper. For everything here was full of deepest meaning. The sacrificial lamb, whose sprinkled blood protected Israel, pointed to Him whose precious blood is the only safety of God's people; the hyssop (as in the cleansing of the leper, and of those polluted by death, and in Psalm 51:7) was the symbol of purification; and the unleavened bread that "of sincerity and truth," in the removal of the "old leaven" which, as the symbol of corruption, pointed to "the leaven of malice and wickedness." (1 Corinthians 5:7, 8) More than that, the spiritual teaching extended even to details. The lamb was to be "roast," neither eaten "raw," or rather not properly cooked (as in the haste of leaving), nor yet "sodden with water" - the latter because nothing of it was to pass into the water, nor the water to mingle with it, the lamb and the lamb alone being the food of the sacrificial company. For a similar reason it was to be roasted and served up whole - complete, without break or division, not a bone of it being broken, (Exodus 12:46) just as not even a bone was broken of Him who died for us on the cross. (John 19:33, 36) And this undividedness of the Lamb pointed not only to the entire surrender of the Lord Jesus, but also to our undivided union and communion in and with Him. (1 Corinthians 10:17) So also none of this lamb was to be kept for another meal, but that which had not been used must be burnt. Lastly, those who gathered around this meal were not only all Israelites, but must all profess their faith in the coming deliverance; since they were to sit down to it with loins girded, with shoes on their feet and a staff in their hand, as it were, awaiting the signal of their redemption, and in readiness for departing from Egypt.
A nobler spectacle of a people's faith can scarcely be conceived than when, on receiving these ordinances, "the people bowed the head and worshipped" (12:27).* Any attempt at description either of Israel's attitude or of the scenes witnessed when the Lord, passing through the land "about midnight," smote each firstborn from the only son of Pharaoh to the child of the maidservant and the captive, and even the firstborn of beasts, would only weaken the impression of the majestic silence of Scripture. Such things cannot be described - at least otherwise than by comparison with what is yet to follow. Suffice then, that it was a fit emblem of another "midnight," when the cry shall be heard: "Behold, the Bridegroom cometh." (Matthew 25:6) In that midnight hour did Jehovah execute "judgment against all the gods of Egypt," (Exodus 12:12) showing, as Calvin rightly remarks, how vain and false had been the worship of those who were now so powerless to help. That was also the night of Israel's birth as a nation "of their creation and adoption as the people of God." (Isaiah 43:15) Hence the very order of the year was now changed. The month of the Passover(Abib) became henceforth the first of the year.** The Paschal supper was made a perpetual institution, with such new rules as to its future observance as would suit the people when settled in the land;*** and its observance was to be followed by a "feast of unleavened bread," lasting for seven days, when all leaven should be purged out of their households.#*
* Not only in faith but in thanksgiving.
** The later Jews had a twofold computation of the year, - the ecclesiastical year, which began with the month, Abib, or Nisan, and by which all the festivals were arranged; and the civil year, which began in autumn, in the seventh month of the sacred year. In Egypt the year properly began with the summer equinox, when the Nile commenced to rise.
*** The arrangement of Exodus 12, should be noted, vers. 1-14 contain the Divine directions to Moses for the observance of the first Passover; vers. 15-20 give instructions for the future celebration of the feast, enjoined later (ver. 17), but inserted here in their connection with the history; in vers. 21-27 Moses communicates the will of God to the people; while ver. 28 records the obedience of Israel.
#* The Exodus brought Israel into a new life, Hence, all that was of the old, and sustained it, must be put away (1 Corinthians 5:8). To have eaten of leaven would have been to deny, as it were, this great fact. The feast of unleavened bread, which followed the Passover night, lasted seven days, both as commemorative of the creation of Israel and because the number seven is that of the covenant.
Finally, the fact that God had so set Israel apart in the Paschal night and redeemed them to Himself, was perpetuated in the injunction to "sanctify" unto the Lord "all the firstborn both of man and of beast." (Exodus 13:1-7) When at last this "stroke" descended upon Egypt, Pharaoh hastily called for Moses and Aaron. In that night of terror he dismissed the people unconditionally, only asking that, instead of the curse, a "blessing" might be left behind (12:32).
"And the Egyptians were urgent upon the people that they might send them out of the land in haste, for they said, We be all dead men." Ere the morning had broken, the children of Israel were on their march from Rameses, around which most of them had probably been congregated. Their "army" consisted in round numbers* of "600,000 on foot - men, beside children" (12:37), or, as we may compute it, with women and children, about two millions.
* "About 600,000 on foot" (comp. Numbers 1:46; 3:39). "On foot," an expression used of an army; for Israel went out not as fugitives, but as an army in triumph.
This represents a by no means incredible increase during the four hundred and thirty years that had elapsed since their settlement in Egypt,* even irrespective of the fact that, as Abraham had had three hundred and eighteen "trained servants born in his own 73 house," (Genesis 14:14) and therefore afterwards circumcised (Genesis 17:13), whom he could arm against the invaders of Sodom, so the sons of Jacob must have brought many with them who were afterwards incorporated in the nation.
* Calculations have again and again been made to show the reasonableness of these numbers; and the question may indeed be considered as settled. Nor must we forget that a special blessing attached to Israel, in fulfillment of the promise, Genesis 46:3.
With these two millions of Israelites also went up a mixed multitude of varied descent, drawn in the wake of God's people by the signs and wonders so lately witnessed - just as a mixed crowd still follows after every great spiritual movement, a source of hindrance rather than of help to it, (Numbers 11:4) ever continuing strangers, and at most only fit to act as "hewers of wood and drawers of water." (Deuteronomy 29:11) But a precious legacy of faith did Israel bear, when they took with them out of Egypt the bones of Joseph, (Exodus 13:19) which all those centuries had waited for the fulfillment of God's promise. As Calvin aptly writes: "In all those times of adversity the people could never have forgotten the promised redemption. For if, in their communings, the oath which Joseph had made their fathers swear had not been remembered, Moses could in no wise have been aware of it." Such a sight had never been witnessed in the land of Egypt as when the nation, so delivered, halted for their first night-quarters at Succoth, or, "booths." The locality of this and the following station, Etham, cannot be exactly ascertained; nor is this the place to discuss such questions. Succoth may have been fixed upon as the general rendezvous of the people, while at Etham they had reached "the edge of the wilderness," which divides Egypt from Palestine. The straight road would have brought them shortly into the land of the Philistines, face to face with a warlike race, against which even Egypt could often scarcely stand. Of course they would have contested the advance of Israel. To such test God in His mercy would not expose a people so unprepared for it, as was Israel at that time. Accordingly, they were directed to "turn" southward, and march to "Pi-hahiroth, between Migdol and the sea," where they were to encamp.
Two events, as we understand it, marked Etham, the second stage of their journey. It was apparently here, at the edge of the wilderness, (Exodus 13:21) that Jehovah first "went before" His people "by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light, to go by day and night," that is, to enable them at all times to march onward. In Exodus 13:17, 18, we read that "God (Elohim) led the people," but now Jehovah, as it were, took command (ver. 21),* and, by a sensible sign of His Presence, ensured their safety. This pillar was at the same time one "of fire and of the cloud" (14:24), "of light" and "of cloud and darkness" (ver. 20). Ordinarily, by day only the cloud was visible, but by night the fire, which the cloud had enwrapped, shone out. (Numbers 9:15, 16) In this cloud Jehovah was visibly present in the "Angel" of the covenant; (Exodus 14:19) there the glory of Jehovah appeared (16:10; 40:34; Numbers 16:42); thence He spoke to Moses and to Israel; and this was the Shechinah, or visible Presence, which afterwards rested upon the Most Holy Place. And this pledge and symbol of His visible Presence appears once more in the description of the last days, only then "upon every dwelling-place of Mount Zion." (Isaiah 4:5)
* The expression is the more noteworthy, as, both on a monument and in one of the ancient Egyptian documents, the general is compared to "a flame in the darkness," "streaming in advance of his soldiers."
Secondly, it was probably from Etham, as they turned southwards, that tidings were carried to Pharaoh, which made him hope that Israel had, by this sudden backward movement, "entangled" themselves as in a net, and would fall a ready prey to his trained army. (Exodus 14:2-4) Perhaps now also, for the first time, he realized that the people had "fled" (ver. 5) -not merely gone for a few days to offer sacrifice, as they might have done, close by Etham, but left entirely and forever. The sacred text does not necessarily imply that from Etham to Pi-hahiroth there was only one day's march. Indeed, opinions as to the exact locality of each of the stages to the Red Sea* are still divided, though the general route is sufficiently ascertained. While Israel thus pursued their journey, Pharaoh quickly gathered his army, the principal strength of which lay in its "six hundred chosen chariots." Each of these was drawn by two fiery, trained horses, and contained two warriors, one bearing the shield and driving, the other fully armed. A most formidable array it would have been under any circumstances; much more so to an untrained multitude, encumbered with women and children, and dispirited by centuries of slavery to those very Egyptians, the flower of whose army they now saw before them.
* In the Hebrew it is called" the sea of reeds," but in the Greek translation of the LXX, and in the New Testament, "the Red Sea." The name is differently derived either from the red coral in its waters, or from Edom, which means "red " - as it were, the sea of the red men, or Edomites.
It must have been as the rays of the setting sun were glinting upon the war chariots, that the Israelites first descried the approach of Pharaoh's army. It followed in their track, and came approaching them from the north. There was no escape in that direction. Eastward was the sea; to the west and south rose mountains. Flight was impossible; defense seemed madness. Once more the faith of Israel signally failed, and they broke into murmuring against Moses. But the Lord was faithful. What now took place was not only to be the final act of sovereign deliverance by God's arm alone, nor yet merely to serve ever afterwards as a memorial by which Israel's faith might be upheld, but also to teach, by the judgments upon Egypt, that Jehovah was a righteous and holy Judge.
There are times when even prayer seems unbelief, and only to go forward in calm assurance is duty. "Wherefore criest thou unto Me? Speak unto the children of Israel that they go forward." Yet this forward movement was to be made only after Moses had stretched the rod of God over the sea, and the Angel of the Lord gone behind the host, casting the light of the pillar upon Israel's path, while, with the darkness of the cloud, he kept Egypt apart from them. Then blew the "strong east wind all that night," as never it had swept across those water before.* They divided, and formed on each side a wall, between which Israel passed dry-shod.
* Revelation 15:2, 3. The following extract from Palmer's Desert of the Exodus (vol. 1. p. 37) may be interesting: "A strong wind blowing from the east, at the moment of the setting in of the ebb-tide, might so drive back the waters that towards the sea they would be some feet higher than on the shore side. Such a phenomenon is frequently observed in lakes and inland seas; and if there were, as there would very probably be, at the head of the gulf, any inequality in the bed of the sea, or any chain of sand-banks dividing the upper part of the gulf into two basins, that portion might be blown dry, and a path very soon left with water on either side. As the parting of the sea was caused by an east wind, the sudden veering of this wind to the opposite quarter at the moment of the return tide would bring the waters back with unusual rapidity. This seems to have been actually the case, for we find that the waters returned, not with a sudden rush, overwhelming the Egyptians at once, but gradually, and at first, as we might expect, saturating the sand, so that 'it took off their chariot-wheels that they drave them heavily.' In the hurricane and darkness of the night this would naturally cause such a panic and confusion as to seriously retard them in their passage; but, in the meantime, the waters were too surely advancing upon them, and when morning broke, Israel saw the Egyptians dead upon the sea-shore? The verse last quoted seems to show conclusively that the wind did veer round to the west, for otherwise, with the east wind still blowing, the corpses of Pharaoh and his host would have been driven away from the Israelites, and thrown upon the opposite shore." Parallel instances are referred to by Dean Stanley (Sinai and Palestine, P. 34), notably that of the bed of the river Rhone being blown dry by a strong northwest wind.
When the host of Egypt reached the seashore, night had probably fallen, and the Israelites were far advanced on the dry bed of the sea. Their position would be seen by the fire from the cloud which threw its light upon the advancing multitude. To follow where they had dared to go, seemed dictated by military honor, and victory within easy reach. Yet, read in the light of what was to follow, it sounds like Divine irony that "the Egyptians pursued and went in after them in the midst of the sea." And so the long night passed. The gray morning light was breaking on the other side of the waters, when a fiercer sun than that about to rise on the horizon east its glare upon the Egyptians. "Jehovah looked unto" them "through the pillar of fire and of the cloud, and troubled the host of the Egyptians." It was the fire of His Divine Presence, bursting suddenly through the pillar of the cloud, which threw them into confusion and panic. The wheels of their chariots became clogged, the sand beneath them seemed to soften under the fiery glow, and they drave heavily. With that light from the fiery cloud, the conviction flashed upon them that it was Jehovah who fought for Israel and against them. They essayed immediate flight. But already Moses had, at God's command, once more stretched his hand over the sea. In that morning watch, the wind veered round; the waters returned, and Pharaoh, with the flower of his host, sank, buried beneath the waves. Thus, in the language of Scripture,
"Jehovah shook off * the Egyptians in the midst of the sea." (Exodus 14:27)
* So literally, as in the margin. Exodus 14:27.
Incidental confirmations of this grand event are not wanting. Throughout the Old Testament, it is constantly appealed to, and forms, so to speak, the foundation on which God rests His claim upon His people. Local tradition also has preserved its memory. Nor has anything yet been urged to shake our faith in the narrative. Although the exact spot of the passage through the Red Sea is matter of discussion, yet all are agreed that it must have taken place near Suez, and that the conditions are such as to make it quite possible for the host of Israel to have safely crossed during that night. Moreover, it is a curious fact, illustrating the history of Pharaoh's overthrow, that, according to Egyptian documents, seventeen years elapsed after the death of Thothmes II (whom we regard as the Pharaoh of this narrative) before any Egyptian expedition was undertaken into the Peninsula of Sinai, and twenty-two years before any attempt was made to recover the power over Syria which Egypt seems to have lost. And thus, also, it was that Israel could safely pursue their march through the wilderness, which had hitherto been subject to the Egyptians.
But Moses and the children of Israel sang on the other side of the sea a song of thanksgiving and triumph, which, repeated every Sabbath in the Temple,* when the drink-offering of the festive sacrifice was poured out, reminded Israel that to all time the kingdom was surrounded by the hostile powers of this world; that there must always be a contest between them; and that Jehovah would always Himself interpose to destroy His enemies and to deliver His people. Thus that great event is really not solitary, nor yet its hymn without an echo. For all times it has been a prophecy, a comfort, and a song of anticipated sure victory to the Church. And so at the last, they who stand on the "sea of glass mingled with fire," who have "gotten the victory," and have "the harps of God," "sing the song of Moses, the servant of God, and the song of the Lamb."
* Tradition informs us that the "Song of Moses" was sung in sections (one for each Sabbath) in the Temple, at the close of the Sabbath-morning service. The Song of Moses consists of three stanzas (Exodus 15:2-5, 6-10, and 11-18), of which the first two show the power of Jehovah in the destruction of His enemies, while the third gives thanks for the result, in the calling of Israel to be the kingdom of God, and their possession of the promised inheritance.
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