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Commentary on Exodus 14 verses 21–31
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, Jos 2:10), the praise and triumph of the Israelites, Psa 114:3; Psa 106:9; Psa 136:13, Psa 136:14. It was a type of baptism, Co1 10:1, Co1 10:2. 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, Rev 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, Exo 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, Exo 14:22. They walked upon dry land in the midst of the sea, Exo 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 hat fear and love him who did this for these murmuring unbelieving Israelis, 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 (Psa 66:6): They went through the flood on foot; there did we rejoice in him: and see how this work of wonder is improved, Psa 77:11, Psa 77:16, Psa 77:19.
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, Exo 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 (Pro 1:17); yet so blind where the Egyptians that they hastened to the snare, Pro 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, Exo 14:24, Exo 14:25. 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, Zac 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, Rev 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, Exo 14:29. He did so, and immediately the waters returned to their place, and overwhelmed all the host of the Egyptians, Exo 14:27, Exo 14:28. Pharaoh and his servants, who had hardened one another in sin, now fell together, and not one escaped. An ancient tradition says that Pharaoh's magicians, Jannes and Jambres, perished with the rest, as Balaam with the Midianites whom he had seduced, Num 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, Psa 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, Exo 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, Rev 19:17, Rev 19:18. 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, Psa 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, Exo 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, Co1 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!
How hard a temptation it is to pass through the midst of the sea, to see the waves rise piled up, to hear the noise and rumbling of the raging waters! But if you follow Moses, that is, the law of God, the waters will become for you walls on the right and left, and you will find a path on dry ground in the midst of the sea. Moreover, it can happen that the heavenly journey that we say the soul takes may hold peril of waters. Great waves may be found there.
Again, according to the view of the inspired Paul, the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved. But the devil with his own servants (I mean, of course, the spirits of evil) is choked with grief and perishes, deeming the salvation of men to be his own misfortune.
This people of God, freed from a great and broad Egypt, is led, as through the Red Sea, that in baptism it may make an end of its enemies. For by the sacrament as it were of the Red Sea, that is by baptism consecrated with the blood of Christ, the pursuing Egyptians, the sins, are washed away.
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SUMMARY
Exodus 14:22 powerfully depicts the miraculous moment when the children of Israel, fleeing Egyptian bondage, entered the divided Red Sea, walking on dry ground. The waters, defying natural law, stood as immense, protective walls on both their right and left sides. This verse encapsulates God's astonishing power, unwavering faithfulness, and direct, sovereign intervention to deliver His people from an utterly impossible situation, establishing His covenantal commitment and setting the stage for their journey to freedom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey the magnitude of the miracle. The most prominent is a vivid metaphor: the waters becoming "a wall." This imagery transforms the fluid, dangerous, and overwhelming sea into a solid, protective, and architectural structure, emphasizing God's absolute control and the impenetrable security He provided. The inherent hyperbole in describing waters standing as "walls" further amplifies the awe-inspiring nature of the miracle, underscoring the unprecedented scale of God's intervention. The scene is also one of dramatic juxtaposition: the terrifying, life-threatening sea is transformed into a pathway of salvation, framed by towering, liquid ramparts, creating a stark contrast between danger and deliverance. This dramatic presentation serves to magnify God's power and the wonder of His saving act.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 14:22 is rich with theological significance, revealing profound truths about God's character and His relationship with humanity. This theme of miraculous deliverance and God's power over chaos resonates throughout the biblical narrative. Just as God separated the waters to create dry land in the primordial creation account (Genesis 1:9-10), He recreates a dry path through the waters here, signifying a new beginning and a new creation for Israel as His redeemed people. This event is foundational to Israel's identity and is remembered as a cornerstone of God's redemptive work, often referenced in later biblical texts as the quintessential testament to His faithfulness and omnipotence. It powerfully foreshadows God's ultimate act of salvation through Christ, making a way where there was no way.
REFLECTION AND APPLICATION
Exodus 14:22 is far more than an ancient miracle; it is a timeless testament to God's unparalleled ability to make a way where there is no way. For us today, this verse offers profound encouragement when we find ourselves facing seemingly insurmountable obstacles—whether they are financial crises, relational brokenness, health challenges, spiritual despair, or any situation that feels like an inescapable trap. Just as the Israelites were caught between the Red Sea and Pharaoh's pursuing army, we often encounter circumstances where all human options seem exhausted. This passage serves as a powerful reminder that God's power is not limited by the magnitude of our problems or the apparent impossibility of our circumstances. He can transform our greatest fears into pathways of deliverance, turning the very things that threaten to overwhelm us into walls of protection. It calls us to step out in audacious faith, trusting that even when the path ahead seems utterly impossible, God is capable of creating "dry ground" for us to walk on, guiding us safely through to His promised deliverance. Our part is to move forward in obedience, believing that He who parted the sea can part our impossible situations.
Questions for Reflection
FAQ
Was the "dry ground" truly dry, or just muddy?
Answer: The Hebrew word yabbâshâh (יַבָּשָׁה), used in Exodus 14:22, strongly implies genuinely dry, solid ground, suitable for walking. The text emphasizes that the path was not muddy or impassable, which would have significantly hindered the movement of an entire nation, their children, and livestock, thus making the miracle less complete and effective. This specific detail highlights the supernatural nature of the event, as the strong east wind not only parted the waters but also miraculously dried the seabed, making it a firm foundation for the Israelites' passage.
How could the water stand up like "walls"? Is this scientifically possible?
Answer: The biblical account presents the waters standing as "walls" as a direct, miraculous act of God, not a phenomenon explainable by current scientific understanding alone. While some theories attempt to reconcile the event with natural occurrences (e.g., a strong, sustained wind acting on a specific basin's geography), the text's vivid description of "walls" of water standing on either side points to a suspension of natural laws by divine power. The primary purpose of the narrative is not to provide a scientific explanation but to declare God's omnipotence and His unique ability to intervene in creation for the salvation of His people, demonstrating His glory and power over all natural forces.
Does this story suggest God only helps those who act in perfect faith?
Answer: The story does not suggest that God only helps those with perfect faith, but rather those who are willing to obey and step out in response to His command. The Israelites, as depicted throughout Exodus and their wilderness journey, often wavered in their faith, grumbling and doubting even after witnessing such profound miracles. However, in this pivotal moment, they did step out onto the dry ground, demonstrating a crucial act of obedience to Moses' instruction, which was given by God. The narrative primarily emphasizes God's initiative, His sovereign power in delivering them, and His faithfulness to His covenant. Their obedience was a necessary response to God's miraculous provision, rather than their perfect faith being the cause of the miracle itself. God's grace and power precede their response, calling them to trust and follow.
CHRIST-CENTERED FULFILLMENT
The miraculous crossing of the Red Sea in Exodus 14:22 is a profound Old Testament type, powerfully fulfilled and reinterpreted in the person and redemptive work of Jesus Christ. Just as the Israelites passed through the waters from bondage in Egypt to the pathway of freedom, so too does Christ provide the ultimate passage from the slavery of sin and death to the new life of salvation. This event foreshadows the greater exodus from spiritual bondage that Jesus accomplishes. Jesus inaugurates a "new Exodus," not from physical slavery in Egypt, but from spiritual bondage to sin and the dominion of death. His crucifixion and resurrection are the ultimate act of deliverance, making a way for humanity to pass through the "waters" of divine judgment and eternal death into the promised land of eternal life and fellowship with God. He is the one who leads His people out of captivity, as prophesied in Isaiah 43:18-19. The dry ground through the impossible sea prefigures Christ Himself, who definitively declares, "I am the way, the truth, and the life. No one comes to the Father except through me." He is the sole, divinely provided path through the otherwise impassable chasm of sin and separation from God, offering a secure passage to salvation. The Apostle Paul explicitly connects the Red Sea crossing to Christian baptism, stating that the Israelites "were all baptized into Moses in the cloud and in the sea" (1 Corinthians 10:2). Just as the waters of the Red Sea brought death to Pharaoh's army but life and deliverance to Israel, so Christian baptism symbolizes dying to the old self, enslaved to sin, and rising to new life in Christ (Romans 6:3-4), a passage from a life of bondage to a life of freedom in Him. The dramatic parting of the waters and the emergence of dry ground echoes the primordial creation narrative in Genesis 1 and powerfully foreshadows the new creation brought about by Christ. Through Him, believers are made new creatures (2 Corinthians 5:17), crossing from the old, fallen order into God's new kingdom and eternal life. In essence, Exodus 14:22 is a dramatic and foundational prelude to the infinitely greater salvation wrought by Jesus Christ, who is our ultimate Deliverer, our dry ground through the impossible, and the one who leads us to true and everlasting freedom.