A long cut
The quickest route out of Egypt would have been directly out of Goshen and then the coast route around the edge of the Mediterranean but that would have taken the people through Philistine territory. God recognises that this will bring them into open conflict early on and at this stage the people may be tempted to retreat back to Egypt (Exodus 13:17). Instead, the Lord leads the people southwards and through the wilderness, bringing them alongside a different sea, literally, “the reed sea”, which has traditionally been considered to be the Red Sea. Contemporary scholarship tends to presume that this is not the Red Sea. The word suph is borrowed from ancient Egyptian and refers to papyrus reeds. Alexander argues that the reference is to freshwater marshes further north than the Red Sea where reeds were not present.[1] This of course leaves questions concerning the description of the later miracle which we will come to.Hamilton on the other hand supports the traditional view and cites Batto in support.
“At no period in Israelite history is there any evidence that yam sûp ever referred to a body of water other than the Red Sea. . . . There is no reason whatever to posit the existence of a second yam sûp. In short, the hypothesis that the Israelites experienced deliverance . . . at some historical body of water . . . accurately preserved as the ‘Reed Sea,’ should be laid to rest forever. Requiescat in pace!”[2]
Perhaps the description of the sea as a “reed sea” was not so much a description of the plant life growing there as to the shape of the sea. It is important also to consider how the translation “Red Sea” came into usage. It is not the case that it was a simple mistranslation in either the Latin Vulgate or the King James version. Rather, the Septuagint translators suggested that it was the Red Sea, this despite being based in Alexandria, Egypt, close to potential reedy marshland options. They must therefore have had their reasons for their choice. New Testament authors such as Luke in Acts7 also follow the Septuagint in assuming that Moses took the Israelites across the Red Sea.[3] One might argue tha the spurs of the Red Sea into the Sinai Peninsula do have a reedy feel. They leave in” battle formation”, this might suggest that the fighting aged men were prepared and ready to respond to attack, though questions arise about where they obtained weapons from. Enns suggests that this is simply a reference to leaving in an orderly fashion (v18).[4]
Moses fulfilled the vow that Joseph had requested of his people that when the time came to return to the land, they would bring his bones with them and his body would not be left in exile )v19). YHWH himself leads them and manifests his presence by a pillar of cloud that at night takes on the appearance of burning fire (v20-22).
The trap is set
God tells Moses to get the people to turn back on their route and camp. The aim is to give the impression that trapped by the sea, they are simply wandering in circles. God has not finished with the Egyptians yet and so his plan is to continue to harden Pharoah’s heart and draw him out to pursue the Israelites (Exodus 14:1-5). This is exactly what happens. Pharoah changes his mind again and sets off with his charioteers in pursuit (v5-9). At the first sight of trouble, the Israelites turn on Moses, grumbling and complaining. They knew that this was going to happen and that’s why they had wanted him to leave them alone in Egypt. This proves that God’s reasoning when not taking them up through Philistine territory is proved correct. This way though, they cannot turn back because they are trapped between the sea and the Egyptian army (v10-12).
The reason that God has not finished with Pharoah is that once again he is going to demonstrate to the Israelites his power and sovereignty. The signs and miracles turn out to be as much for this audience, God’s people as it is for God’s enemies to warn and judge them. Moses tells the Israelites not to be afraid but to stand firm and watch. They will see God deliver them. YHWH will fight for them (v13-14).
See what God will do
God asks Moses, “why are you crying out?” The sense is “are you going to trust me and follow my lead? There’s no need for panic.” He tells Moses to get the people to instruct the people to break camp. Moses is to lift up his staff and stretch his hand out over the water. He promises that he will divide the water so the people can pass through on dry land. He also says that he will continue to harden the Egyptian army’s hearts so they pursue the Israelites into the sea and are drowned. He says that he will “receive glory” and the Egyptians will know that he is the Lord. There are echoes of this in John 11:40 when before Jesus raises Lazarus, he says to Martha “, ‘Didn’t I tell you that if you believed you would see the glory of God?” (Exodus 14:15-18)
The pillar of cloud representing the angel of the Lord’s presence moves to the rear of the Israelites creating a barrier between them and the Egyptians. Notice again that there is a movement between referring to the Lord’s presence directly and seeing it as mediated by an angel (v19-20)].
Moses stretches out his hand and God sends an easterly wind that blows across the sea. The waters are driven back and bank up. The Israelites are able to cross on dry land (v21-22). The Egyptians pursue after but the chariot wheels stick and swerve. The Egyptians see that God is at work and want to turn back to put distance between them and the Israelites (v23-25). The Israelites reach the other shore and God tells Moses once again to stretch his hand out. The waters then collapse back down onto the Egyptian army, drowning them (v26-28).
The author sums up that YHWH delivered Israel from the Egyptians. This caused the Israelites to fear and believe in YHWH and trust Moses (v29-30).
The horse and his rider
The response of the people is to sing praise to God (v1a). The immediate cause of their rejoicing is the deliverance they have specifically witnessed in the destruction of the Egyptian army. This is poetically expressed as “The horse and his rider, he has thrown into the sea (v1b). The front ending of the horse and rider in the syntax sets up a parallel. They are thrown into the sea, they are weak, impotent, defeated. By contrast, the Lord is their strength. It’s him they sing about because he is their saviour. So, they praise God, the one who has been their father’s God, a reminder of covenant promises but also their own God (v2). God is described as “a man of war.” This is recognition that he fights for Israel. His covenant name “YHWH” is declared (v3).
The next section opens with a repetition concerning the horse and rider, or the charioteers. Along with the generals of Pharoah’s army, they have been drowned (v4-5). It is YHWH who has done this. His “right arm” acts as an anthropomorphism for strength and power (v6). The destruction of God’s enemies glorify him and show off his power (v7). God’ is portrayed as himself breathing over the waters in order to control them, dividing them, bringing them together again upon the Egyptians. The miracle is a result of his effortless power (v8-10). God is incomparable and without rival. This again is demonstrated by his effortless control over nature that brings defeat on the enemies of God’s people (v11-12).
The next section of the song begins with a description of how God has led his own chosen people, there is the impact that his strength and power has on them, bringing salvation and guidance (v13-14). However, the affect on Israel’s future neighbours, Philistia, Edom and Moab as well as the Canaanites is to cause them to fear and tremble. Assuming that this represents the original words of the song, then the naming of those nations is prophetic, describing the report reaching them that Yahweh is coming, bringing his people.[5] However, it also functions as a comparison of Israel to the nations around them at later dates. The past events shape present faith and present fear/weakness (v14-18).
The author reminds us again that the reason for praise is that God had rescued the people and delivered them from the Egyptians (v19). He also describes how Miriam leads out the women to play music on tambourines and to dance. Miriam is herself, along with Moses and Aaron identified as a prophet, someone speaking for God (v20). Miriam also leads in singing the song, indicated by the summary of its key lines (v21).
Baptism
In 1 Corinthians 10:1-2, Paul writes:
“For I do not want you to be unaware, brothers,[a] that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea,
Notice the link that Paul makes with baptism here. This does not seem to be a novel concept on his part. Jewish conversion ceremonies for Gentiles seem to have included a form of baptism as well as circumcision. Baptism was therefore not a novel act when John called people to repentance in the wilderness. The people of Israel had crossed over two bodies of water and we might assume that God intentionally led the people by the way of the Jordan to repeat the original miracle so that the new generation who were not at the Red Sea might experience the same miracle and be baptised into God’s people. In that sense, it was not shocking that you needed to come through water to benefit from the covenant. What was shocking was that Jews were being required to go through this ceremony to essentially bring them in from the outside.
Now, it is worth noting two things. First, that for Paul, the baptism at the Red Sea was into Moses. It’s into the covenant that will be established at Sinai. The people are expressing trust in Moses, God’s representative. Secondly, that this baptism did them no good. This reminds us first that the Law was weak and unable to save but secondly that baptism disconnected from fruit of repentance is no good.
Applying Exodus 14-15
Once again we can see the themes of God’s people in God’s place under God’s provision and protection at work. God is present with the people, They are under the cloud which leads, provides a way and protects. So wherever YHWH or his angel is can be considered God’s place. The inclination of the people is to fear but they are called to stand still and to trust God. They go through the sea but on dry ground. Praise comes in response to deliverance by the God who fights for his people.
Here is a reminder of God’s grace to us. We can be caught up in busyness as we seek to solve problems and captured by fear of our circumstances. However, we have a God who intervenes for us. We are not brought out of the trial but delivered safely through it.
Primarily this points us to the way that God in Christ has delivered us from sin and death to life in Christ. This should be our first cause of praise. However, we may also see how God is at work as we first stand still and then step out in faith into different circumstances.
[1] Alexander, Exodus, 264.
[2] Batto, (1983, 35), cited in Hamilton, Victor P.. Exodus: An Exegetical Commentary (p. 355). Baker Publishing Group. Kindle Edition.
[3] In My View the Biblical Sea of Reeds is the Red Sea | Bible Interp
[4] Enns, Exodus, 270.
[5] See Hamilton, Victor P.. Exodus: An Exegetical Commentary (p. 394). Baker Publishing Group. Kindle Edition.
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