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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 14:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. The fright that the children of Israel were in when they perceived that Pharaoh pursued them, Exo 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, Co2 4:8. In this distress, no marvel that the children of Israel were sorely afraid; their father Jacob was so in a like case (Gen 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, Exo 14:11, Exo 14:12. 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 today 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 14:22), were sentenced to die in the wilderness.
II.The seasonable encouragement that Moses gave them in this distress, Exo 14:13, Exo 14:14.
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.
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Summary
Exodus 14:11 captures the Israelites' immediate and dramatic shift from awe to bitter accusation against Moses, mere days after their miraculous liberation from Egypt. Trapped between Pharaoh's pursuing army and the impassable Red Sea, they sarcastically lament their deliverance, believing they have been led into the wilderness solely to die. This outburst reveals a profound and immediate failure of faith, a short memory of God's recent, powerful interventions, and a deep-seated human tendency to despair and blame when faced with overwhelming adversity.
Context
Literary Context
This verse is a pivotal moment following the Israelites' initial terror, described in Exodus 14:10, where they "cried out to the Lord." Their desperate cry quickly devolves into the direct, faithless accusation against Moses found here. This complaint is not an isolated incident; it marks the first of many instances of Israel's grumbling and rebellion throughout their wilderness journey (e.g., Exodus 15:24 and Exodus 16:2). The verses that immediately follow (Exodus 14:12-14) record their further complaints and Moses's steadfast response, reassuring them that the Lord would fight for them, setting the stage for the dramatic and miraculous parting of the Red Sea. This entire sequence highlights the contrast between human fear and divine power, and serves as a foundational narrative for understanding God's patient, redemptive work with His often-rebellious people.
Historical & Cultural Context
The Israelites had just experienced the ten devastating plagues, culminating in the death of the firstborn and their hasty, divinely orchestrated exodus from the most powerful empire of their time. They were a newly freed, vast multitude, unaccustomed to self-governance, military defense, or the rigors of wilderness travel. Their perception of being "taken out to die" reflects the ancient Near Eastern understanding of the wilderness (Hebrew: midbar) as a desolate, dangerous, and often chaotic place, associated with death and the realm of evil spirits, contrasting sharply with the fertile, life-sustaining Nile Valley they had left. Furthermore, the concept of a leader being held directly responsible for the well-being and fate of his people was common in the ancient world, placing immense pressure on Moses. Their complaint also highlights a common human tendency, observable across cultures and throughout history, to quickly forget past deliverances and blessings when faced with immediate, overwhelming threats, prioritizing comfort and perceived safety over trust in a divine deliverer.
Key Themes
This verse contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Firstly, it underscores the theme of human faithlessness and grumbling in the face of divine faithfulness. Despite overwhelming evidence of God's power and commitment to their deliverance, the Israelites quickly resort to fear and blame, setting a pattern for their subsequent wilderness wanderings. Secondly, it highlights the theme of divine testing and pedagogy. God intentionally leads them to this seemingly impossible situation (Exodus 14:1-4) not to destroy them, but to reveal His glory, defeat Pharaoh utterly, and teach Israel about His unique power and their utter dependence on Him. The wilderness, therefore, becomes a crucible for faith, where God's faithfulness is repeatedly demonstrated against the backdrop of human failure. Finally, it introduces the theme of God as Warrior and Deliverer, emphasizing that salvation ultimately comes from Him, not from human strength or strategy, a truth Moses articulates in Exodus 14:13-14.
Exposition and Analysis
Exodus 14:11 is a raw and emotionally charged expression of fear, despair, and misplaced blame. The Israelites' words are laced with sarcasm and a profound sense of betrayal, revealing the fragility of their nascent faith.
Key Word Analysis
This noun (H6913) refers to a burial place, sepulchre, or grave. The sarcastic rhetorical question, "Because [there were] no graves in Egypt," implies the opposite: that Egypt was full of ample burial sites. The people are bitterly suggesting that if death was their destiny, it would have been preferable to die and be buried "comfortably" in Egypt rather than to perish unceremoniously and unburied in the desolate wilderness. It underscores their belief that their deliverance was a cruel trick leading them to a worse fate, a fate without the dignity of a proper burial.
This primitive root verb (H4191) means "to die" (literally or figuratively) or, causatively, "to kill." Its repetition in the phrase "hast thou taken us away to die in the wilderness" emphasizes their conviction that their end was imminent and unavoidable. It reflects a complete loss of hope and a perception of God's leading, through Moses, as a path to destruction rather than salvation, demonstrating a profound spiritual amnesia regarding God's recent mighty acts.
This primitive root verb (H6213) is very broad, meaning "to do or make" in the widest sense and application. In the phrase "wherefore hast thou dealt thus with us," it is a direct and accusatory challenge, holding Moses accountable for their perceived predicament. It implies that Moses's actions were deliberately harmful, foolish, or misguided, completely ignoring the divine command and miraculous signs that had brought them to this point. It highlights their quickness to assign blame rather than seek divine intervention.
Verse Breakdown
The verse can be broken down into two distinct, yet interconnected, rhetorical questions that function as bitter accusations, revealing the depths of the Israelites' despair and lack of faith:
Literary Devices
The entire verse is framed as a Rhetorical Question, not genuinely seeking an answer but powerfully expressing intense emotion—sarcasm, despair, and accusation. The phrase "Because [there were] no graves in Egypt" is dripping with Sarcasm and Irony, implying the opposite of what is stated to underscore their perceived dire situation and to mock Moses's leadership. Furthermore, the idea that they were brought out "to die in the wilderness" is an Hyperbole, an exaggeration of their immediate danger, reflecting their panic and emotional distress rather than a sober, rational assessment of the situation. This hyperbole serves to amplify their sense of betrayal and the perceived hopelessness of their predicament.
Theological and Thematic Connections
This verse powerfully illustrates several core theological truths. It highlights the human tendency to quickly succumb to fear and doubt, even after experiencing profound divine intervention. Despite witnessing God's overwhelming power against Egypt and His meticulous care in leading them, the Israelites' faith falters at the first major obstacle, revealing their spiritual immaturity and reliance on visible circumstances rather than divine promises. This episode underscores God's sovereignty and His intention to test and refine His people in the wilderness, teaching them to depend solely on Him. The wilderness becomes a crucible for faith, where God's faithfulness is repeatedly demonstrated against the backdrop of human failure, preparing them for a covenant relationship.
This theme of grumbling, forgetting God's past works, and challenging His chosen leader is a recurring motif throughout the wilderness narrative and in the broader biblical story, serving as a cautionary tale for all generations.
Reflection and Application
Exodus 14:11 offers a stark mirror for our own lives. When we face overwhelming challenges, feeling "between a rock and a hard place," it's remarkably easy to fall into the same traps as the Israelites: panic, forgetting God's past faithfulness, and blaming others (or even God) for our predicament. This verse calls us to cultivate a deeper, more resilient faith that trusts God's leading even when the path seems impossible or leads through a "wilderness" of uncertainty, financial hardship, relational brokenness, or health crises. It reminds us that our immediate, frightening circumstances do not define God's power, His character, or His good intentions for us. Instead of succumbing to fear or accusation, we are called to intentionally remember God's unwavering character, His past deliverances in our lives, and His promise to fight for us. Our spiritual maturity is measured not by the absence of trials, but by our response to them—whether we grumble and despair, or whether we turn to the Lord in trust, even when the way seems to lead to a "dead end."
Questions for Reflection
FAQ
Why did the Israelites forget God's miracles so quickly?
The Israelites' rapid shift from awe to despair highlights the profound human tendency to be swayed by immediate, visible threats over remembered divine power. While they witnessed God's mighty acts, their faith was still nascent and unrefined. They had seen God's power for them, but had not yet learned to trust Him in the midst of adversity. Their spiritual maturity was still that of slaves, conditioned by generations of oppression and lacking the spiritual resilience of a people walking by faith. This quick forgetfulness is a recurring theme in the biblical narrative, demonstrating the need for constant remembrance of God's faithfulness.
Was their fear justified given the approaching army and the Red Sea?
From a purely human and tactical perspective, their fear was entirely understandable. They were an unarmed, unorganized multitude facing a well-equipped, vengeful, and highly trained army with an impassable natural barrier ahead. However, from a divine perspective, their fear was not justified because they had just witnessed God's omnipotence in the ten plagues and the Passover. Their "justified" fear was rooted in their limited human perspective, failing to account for God's limitless power and His demonstrated commitment to their deliverance. God had intentionally led them to this specific location (Exodus 14:1-4) to display His glory.
Did Moses make a mistake by leading them to this seemingly impossible situation?
No, Moses was explicitly following God's precise instructions, as detailed in Exodus 14:1-4. God intentionally led them to this "trap" to display His glory and power in an even greater way, to ensure Pharaoh's complete and final defeat, and to teach Israel about His unique ability to save. What appeared to be a strategic blunder or a fatal error on Moses's part was, in fact, a divinely orchestrated setup for a spectacular deliverance that would forever define God's relationship with His people and His power over all creation.
Christ-Centered Fulfillment
Exodus 14:11, with the Israelites' cry of being "taken us away to die in the wilderness," powerfully foreshadows the ultimate "wilderness" that humanity faces: the wilderness of sin and death, from which no human effort or ingenuity can escape. This desperate plight of being trapped with no way out resonates deeply with humanity's spiritual condition. In stark contrast to Israel's grumbling and profound lack of faith, Jesus Christ perfectly embodies trust and obedience in the face of overwhelming odds. He entered the ultimate wilderness of temptation (Matthew 4:1-11), enduring trials without complaint, perfectly trusting His Father's will and provision.
The miraculous deliverance at the Red Sea, where God made a way through the impossible, is a powerful type of Christ's redemptive work. Just as God led Israel through the waters to freedom, securing their salvation from Pharaoh, Jesus, through His death and resurrection, leads His people through the "waters" of judgment and death into new and eternal life. He is the faithful leader who does not abandon His people to die in the wilderness of sin but, through His own perfect sacrifice on the cross (Hebrews 9:26), secures their ultimate and eternal salvation. He is the one who, unlike Moses, never falters in faith, and whose leadership truly brings His people not to a grave in the wilderness, but to resurrection life and an eternal inheritance (John 11:25-26).