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Commentary on Exodus 14 verses 1–9
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, Exo 14:1, Exo 14:2. They had got to the edge of the wilderness (Exo 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, Exo 14:3. (2.) That therefore God has a design to ruin Pharaoh, and he takes this way to effect it, Exo 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, Exo 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, Est 5:12, Est 5:13; Act 5:17, Act 5:33. (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, Psa 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, Jer 34:11.
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, Exo 14:17, Exo 14:18 (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, Exo 14:6, Exo 14:7. 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 (Exo 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 (Exo 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, Mar 9:26.
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SUMMARY
Exodus 14:7 vividly portrays Pharaoh's formidable and comprehensive military mobilization, as he personally led an elite force of "six hundred chosen chariots" alongside "all the chariots of Egypt," each commanded by experienced officers. This overwhelming display of human power was meticulously orchestrated to relentlessly pursue the recently freed Israelites, setting the stage for God's dramatic and glorious intervention at the Red Sea, where His sovereignty would be undeniably revealed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey the magnitude of Pharaoh's pursuit. The use of "six hundred chosen chariots" followed by "and all the chariots of Egypt" functions as a form of hyperbole or intensification, emphasizing the comprehensive and overwhelming nature of Pharaoh's military response. This exaggeration serves to highlight the seemingly insurmountable odds facing the Israelites, thereby magnifying the divine deliverance that is about to unfold and underscoring the miraculous nature of God's intervention. The repeated mention of "chariots" (Hebrew: rekeb) also serves as repetition, underscoring their significance as the primary instrument of Pharaoh's power and the immediate, terrifying threat to Israel. This detailed description of the enemy's strength also acts as foreshadowing, building tension and setting the stage for a dramatic display of God's power that will utterly defeat this formidable force.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the clash between human might and divine sovereignty. Pharaoh's immense military display, intended to reassert his power and crush Israel, is paradoxically the very instrument God uses to demonstrate His own supremacy and gain glory over Pharaoh and his army. It highlights that no human force, however formidable, can thwart the divine will. Pharaoh's persistent defiance, even after ten devastating plagues, underscores the depth of human pride and resistance to God's authority, yet it ultimately serves God's larger purpose. The very scale of Pharaoh's pursuit ensures that Israel's deliverance will be undeniably miraculous, leaving no doubt that it was the Lord's doing. This theme of trusting in God's power over human might resonates throughout the biblical narrative, reminding believers that our confidence should be in the Lord, not in worldly strength.
REFLECTION AND APPLICATION
This verse serves as a timeless reminder that even when faced with seemingly insurmountable opposition, God remains in sovereign control. Pharaoh's overwhelming military might, designed to crush Israel, ultimately became the very means through which God displayed His power and delivered His people. In our own lives, we often encounter "chariots"—overwhelming challenges, powerful adversaries, or seemingly impossible circumstances. These can manifest as financial ruin, chronic illness, relational breakdown, spiritual oppression, or professional setbacks. This verse encourages us to remember that no human force or obstacle is too great for God. It invites us to trust in God's ability to deliver, even when all human options appear exhausted, just as He delivered Israel through the miraculous parting of the Red Sea. Our confidence should not be in our own resources or strategies, but in the omnipotence and faithfulness of God, who specializes in making a way where there seems to be no way.
Questions for Reflection
FAQ
Why did Pharaoh pursue them if God had already shown such power through the plagues?
Answer: Pharaoh's pursuit was a complex mix of his own hardened heart, pride, and economic desperation. While God had indeed demonstrated immense power, Pharaoh's will was also actively resistant. The Bible states that God hardened Pharaoh's heart (Exodus 9:12), but this does not negate Pharaoh's own stubbornness and desire to reassert his authority and recover the vast workforce he had lost. His pursuit was driven by a desperate attempt to regain control and prestige, ultimately serving God's larger purpose to display His glory even more dramatically through the Red Sea miracle, ensuring that Israel and the nations would know that He is the Lord (Exodus 14:18).
Does "all the chariots of Egypt" mean literally every single chariot in the entire nation?
Answer: While "all" (Hebrew: kol) can sometimes be literal, in biblical Hebrew, it often functions as an intensifier or hyperbole to convey totality or comprehensiveness. In this context, it indicates that Pharaoh mobilized the full available might of his chariot force, leaving nothing back, rather than implying every single chariot in the entire nation was present. The emphasis is on the overwhelming and comprehensive nature of the pursuit, signifying Pharaoh's complete commitment of his most powerful military assets. This expression effectively communicates the immense and seemingly insurmountable threat faced by the Israelites, making God's subsequent deliverance all the more astounding.
CHRIST-CENTERED FULFILLMENT
This verse sets the stage for one of the Bible's most iconic acts of physical deliverance, which profoundly foreshadows the ultimate spiritual deliverance accomplished by Jesus Christ. Pharaoh's formidable army, representing the overwhelming power of human opposition and the forces of bondage, points to the far greater spiritual enemies humanity faces: sin, death, and the dominion of Satan. Just as God triumphed over Pharaoh's seemingly invincible chariots at the Red Sea, Jesus Christ, through His life, death, and resurrection, triumphed over the "principalities and powers" that held humanity captive, disarming them and making a public spectacle of them (Colossians 2:15). The Red Sea deliverance, where God's people passed through water to freedom, is seen in the New Testament as a type of baptism, symbolizing new life and liberation from bondage (1 Corinthians 10:1-2). This prefigures the spiritual "crossing over" from death to life that occurs in Christ, where believers are delivered from the tyranny of sin and brought into God's glorious kingdom (Colossians 1:13-14). Pharaoh's pursuit, meant to re-enslave, ultimately led to his destruction and Israel's freedom, mirroring how the forces of evil, in seeking to destroy Christ on the cross, ultimately brought about humanity's salvation and their own decisive defeat, securing eternal freedom for all who believe (Hebrews 2:14-15).