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Commentary on Exodus 14 verses 15–20
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 (Exo 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, Exo 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 heir 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, Exo 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, Exo 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, Isa 63:14), 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, Exo 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, Exo 14:19, Exo 14:20. 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 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.
Therefore this darkness of the body has been placed between us and God, like the cloud of old between the Egyptians and the Hebrews. This is perhaps what is meant by “He made darkness his separate place,” namely, our dullness, through which few can see even a little.
And it is written also in Exodus that when the ruler of the land of the Egyptians with his warriors was pursuing after the Israelites and was already upon the point of engaging with them in battle, the angel of God stood between the camp of the Israelites and of the Egyptians, and the one came not near the other all the night. There is therefore nothing unbefitting in supposing here also that the holy angel who was the guardian of the synagogue offered supplications in its behalf and prayed for a respite, if perchance yielding to better influence it might yet bring forth fruit.
A dark cloud, and enlightening the night: It was a dark cloud to the Egyptians; but enlightened the night to the Israelites by giving them a great light.
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SUMMARY
Exodus 14:20 powerfully depicts God's miraculous and strategic intervention at the Red Sea, where the divine pillar of cloud and fire positioned itself as an impenetrable barrier between the pursuing Egyptian army and the fleeing Israelites. This single, supernatural manifestation simultaneously plunged the Egyptians into disorienting darkness and confusion while providing clear, guiding light and divine protection to His people, ensuring their safety and preventing any assault throughout the critical night, thereby setting the stage for their miraculous deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 14:20 provides a concise yet profound description of the dual function of God's presence, manifested as a pillar of cloud and fire: "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."
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Exodus 14:20 is stark contrast (or antonymy), vividly highlighted by the opposing effects of "darkness" (chôshek) for the Egyptians and "light" (ʼôwr) for the Israelites. This emphasizes God's dual nature as both protector and judge, and His sovereign ability to use the same phenomenon to achieve diametrically opposed outcomes for different groups. Additionally, the phrase "it came between" suggests a degree of personification of the cloud, implying a deliberate, active, and intentional agent in the narrative, rather than a passive object. This active interposition underscores God's direct involvement in the unfolding drama.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 14:20 conveys profound theological truths about God's character, His unwavering commitment to His covenant people, and His absolute sovereignty. The verse unequivocally demonstrates God's active and personal involvement in the lives of His chosen, positioning Himself as their ultimate shield and defender. He is not a distant deity but an immanent, intervening God who directly orchestrates events, even manipulating natural phenomena, to accomplish His redemptive purposes and protect those He loves. This divine intervention showcases His perfect timing and strategic wisdom, ensuring that His people are safe and prepared for the next stage of His plan.
REFLECTION AND APPLICATION
Exodus 14:20 offers a timeless and deeply comforting message of hope and reassurance for believers facing overwhelming challenges today. Just as God strategically positioned Himself as an impenetrable barrier between Israel and their formidable enemies, He continues to be our ultimate shield, defender, and guide in the midst of our own "Red Sea" moments. When we feel trapped, pursued by overwhelming odds, spiritual attacks, or seemingly insurmountable obstacles, this verse powerfully reminds us that God's presence is active, strategic, and discriminative. He has the power to turn our darkest moments into opportunities for His light to shine, guiding us through impossible situations and preventing the enemy from closing in. We are called to cultivate a deeper trust in His protective presence, even when we cannot see the way forward, knowing that He is actively working on our behalf, often in ways that are beyond our human comprehension, to ensure our ultimate deliverance and well-being.
Questions for Reflection
FAQ
How could a single cloud provide both light and darkness simultaneously?
Answer: This phenomenon is presented in the biblical narrative as a supernatural act of God, not a natural meteorological event. The cloud was a visible manifestation of God's divine presence, often referred to as the Shekinah glory. Its ability to provide illuminating light to one side (Israel) and impenetrable darkness to the other (Egypt) demonstrates God's miraculous power and His absolute sovereign control over creation, bending natural laws to serve His specific, discriminating purposes for His people and His enemies. It is a divine miracle, a tangible sign of God's active intervention, rather than a scientific anomaly explainable by natural means.
Why did God need to create darkness? Couldn't He just make the Egyptians disappear?
Answer: While God certainly possesses the omnipotent power to make the Egyptians disappear instantly, His methods often serve multiple profound purposes beyond mere immediate removal. The darkness served as a crucial strategic delay, preventing an immediate night attack by the Egyptians and thereby providing the necessary time for Moses to part the Red Sea and for the Israelites to begin their escape. Furthermore, this act served as a visible and undeniable sign of God's judgment on Egypt and His distinct favor toward Israel, reinforcing the theological themes of divine separation, discriminating presence, and God's active involvement in the battle on behalf of His people. It was a powerful, tangible demonstration of His active involvement in their deliverance and a public display of His justice against Pharaoh's hardened heart and persistent oppression.
Does this event imply that God plays favorites?
Answer: This event indeed highlights God's particular favor and covenant faithfulness towards Israel as His chosen people, whom He had delivered from slavery. However, this is not arbitrary favoritism but an act entirely consistent with His covenant promises made to Abraham, Isaac, and Jacob (e.g., Genesis 12:1-3). God's actions here demonstrate His justice and faithfulness to His word. While He shows particular favor to His chosen, His ultimate plan of salvation, which began with Israel, is for all humanity. The "darkness" for Egypt was a direct consequence of their persistent oppression of God's people and Pharaoh's repeated defiance of God's explicit command to "Let my people go!" (e.g., Exodus 5:1). Thus, it's an act of righteous judgment and covenant keeping, not capricious partiality.
CHRIST-CENTERED FULFILLMENT
Exodus 14:20, with its imagery of a divine presence acting as both a guiding light and an impenetrable darkness, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Jesus is the ultimate manifestation of God's presence among humanity, the Word made flesh who "dwelt among us" (John 1:14). Just as the pillar of cloud and fire protected Israel from their physical enemies, Jesus is the ultimate protector and Good Shepherd of His people, shielding them from spiritual enemies, the power of sin, and the ultimate consequences of death (John 10:28-29). He is our refuge and strength, a very present help in trouble.
Furthermore, Jesus Himself declared, "I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life" (John 8:12). He brings illumination, truth, and salvation to all who believe in Him, guiding them through the moral and spiritual darkness of this world. Yet, to those who reject Him, He becomes a "stone of stumbling and a rock of offense" (1 Peter 2:7-8), a source of judgment and spiritual blindness, much like the cloud brought darkness and confusion to the Egyptians. The cross, in particular, embodies this dual reality: it is the ultimate act of salvation and divine light for believers, providing forgiveness and eternal life, but it simultaneously exposes the profound darkness and sin of humanity for those who refuse to embrace its saving power. Thus, the discriminating presence of God, so vividly seen in the pillar at the Red Sea, is fully realized and perfected in the person and redemptive work of Jesus Christ, who divides humanity by their response to Him, bringing life to some and judgment to others.