Israel at the Red Sea

Ex. 14:1-31

From the outset let us plainly declare that we believe that this even occurred exactly as Moses recorded it. If it had happened differently, Moses would certainly have written exactly what did happen. God caused a dry path to appear through the bottom of the Red Sea. The waters stood up as a wall on each side of them and the cloud covered them so that they were totally enclosed, protected as they went.

When the Egyptians undertook to follow them, God allowed them to get far enough so that they could not escape and then destroyed them. He took off the wheels of their chariots and then caused the water to collapse upon them. A great portion of the Egyptian army was destroyed that day and Israel was totally and completely set free of them. They never dared to re-group and follow Israel again to attack them.

We want to discuss today two elements of this story that are important to our understanding of God's work: the cloud and the passage through the Red Sea.

The Cloud

Ex 13:21-22

From Etham, at the edge of the desert which separates Egypt from Asia, the Israelites were to enter the pathless desert, and leave the inhabited country. Jehovah then undertook to direct the march, and give them a safe-conduct, through a miraculous token of His presence. Whilst it is stated in vv. 17, 18, that Elohim led them and determined the direction of their road, to show that they did not take the course, which they pursued, upon their own judgment, but by the direction of God; in vv. 21, 22, it is said that "Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, to go by day and night," i.e., that they might march at all hours. (from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Ex 14:1-2

To this sign of the divine presence and guidance there was a natural analogy in the caravan fire, which consisted of small iron vessels or grates, with wood fires burning in them, fastened at the end of long poles, and carried as a guide in front of caravans, and, according to Curtius (de gestis Alex. M. V. 2, 7), in trackless countries in the front of armies also, and by which the direction of the road was indicated in the day-time by the smoke, and at night by the light of the fire. There was a still closer analogy in the custom of the ancient Persians, as described by Curtius (iii. 3, 9), of carrying fire, "which they called sacred and eternal," in silver altars, in front of the army. But the pillar of cloud and fire must not be confounded with any such caravan and army fire, or set down as nothing more than a mythical conception, or a dressing up of this natural custom. The cloud was not produced by an ordinary caravan fire, nor was it "a mere symbol of the presence of God, which derived all its majesty from the belief of the Israelites, that Jehovah was there in the midst of them," according to Köster's attempt to idealize the rationalistic explanation; but it had a miraculous origin and a supernatural character.

We are not to regard the phenomenon as consisting of two different pillars, that appeared alternately, one of cloud, and the other of fire. There was but one pillar of both cloud and fire (Ex 14:24); for even when shining in the dark, it is still called the pillar of cloud (Ex 14:19), or the cloud (Num 9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (14:20), or "a cloud, and fire in it by night" (40:38). Consequently we have to imagine the cloud as the covering of the fire, so that by day it appeared as a dark cloud in contrast with the light of the sun, but by night as a fiery splendour, "a fire-look" (kªmarª'eeh-'eesh, Num 9:15-16). When this cloud went before the army of Israel, it assumed the form of a column; so that by day it resembled a dark column of smoke rising up towards heaven, and by night a column of fire, to show the whole army what direction to take.

But when it stood still above the tabernacle, or came down upon it, it most probably took the form of a round globe of cloud; and when it separated the Israelites from the Egyptians at the Red Sea, we have to imagine it spread out like a bank of cloud, forming, as it were, a dividing wall. In this cloud Jehovah, or the Angel of God, the visible representative of the invisible God under the Old Testament, was really present with the people of Israel, so that He spoke to Moses and gave him His commandments out of the cloud. In this, too, appeared "the glory of the Lord" (Ex 16:10; 40:34; Num 17:7), the Shechinah of the later Jewish theology. The fire in the pillar of cloud was the same as that in which the Lord revealed Himself to Moses out of the bush, and afterwards descended upon Sinai amidst thunder and lightning in a thick cloud (Ex 19:16,18). It was a symbol of the "zeal of the Lord," and therefore was enveloped in a cloud, which protected Israel by day from heat, sunstroke, and pestilence (Isa 4:5-6; 49:10; Ps 91:5-6; 121:6), and by night lighted up its path by its luminous splendour, and defended it from the terrors of the night and from all calamity (Ps 27:1 ff., 91:5-6); but which also threatened sudden destruction to those who murmured against God (Num 17:10), and sent out a devouring fire against the rebels and consumed them (Lev 10:2; Num 16:35).

As Sartorius has aptly said, "We must by no means regard it as a mere appearance or a poetical figure, and just as little as a mere mechanical clothing of elementary forms, such, for example, as storm-clouds or natural fire. Just as little, too, must we suppose the visible and material part of it to have been an element of the divine nature, which is purely spiritual. We must rather regard it as a dynamic conformation, or a higher corporeal form, composed of the earthly sphere and atmosphere, through the determining influence of the personal and specific (specimen faciens) presence of God upon the earthly element, which corporeal form God assumed and pervaded, that He might manifest His own real presence therein."

(Note: "This is done," Sartorius proceeds to say, "not by His making His own invisible nature visible, nor yet merely figuratively or ideally, but by His rendering it objectively perceptible through the energy it excites, and the glorious effects it produces. The curtain (velum) of the natural which surrounds the Deity is moved and lifted (revelatur) by the word of His will, and the corresponding intention of His presence (per dextram Dei). But this is effected not by His causing the light of His countenance, which is unapproachable, to burst forth unveiled, but by His weaving out of the natural element a holy, transparent veil, which, like the fiery cloud, both shines and throws a shade, veils and unveils, so that it is equally true that God dwells in light and that He dwells in darkness (2 Chron 6:1; 1 Tim 6:16), as true that He can be found as that He must always be sought.")

Verse 22. This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness. (from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

The visible cloud was a token and manifest representation of the Presence of God with His people. It did not go away at night nor evaporate in the bright sunshine of day but was continually with them. It lit the camp in which they slept at night and shielded them from the terrible sunshine of the desert.  We are made to remember the promise of the Lord Jesus Christ.

Matt 28:20

...and, lo, I am with you alway, even unto the end of the world. Amen. (KJV)

Israel had the cloud and the pillar while we have the sure word of Jesus Christ Himself. What a glorious promise He has made to us.

Matt 18:20

20 For where two or three are gathered together in my name, there am I in the midst of them. (KJV)

The New Testament clearly teaches us that whatever provisions Israel was given in the wilderness were only a dim picture of that which is given to us in our Lord.

We should notice what the Presence of God did and where it led His people.

• Having delivered them from the immediate power of Egypt (the world and the devil) He led them out of the land.
• He led them into a place where only His power could preserve and keep them and then demonstrated His capacity to do so.
• He shielded them from the power of the mightiest Empire on earth.
• He opened to them an avenue of escape which was (a) single and unique, and (b) took them in one and only one direction.

When we think of the Lord Jesus being with us, we should think of the fact that His Presence is also a guiding and leading of us through the Holy Spirit through Whom He is fulfilling His promise to be with us. That Presence leads us as He led Israel out of the world. He also delivers us from the power of the world and of the devil.  The longing for the things of this world is a very powerful emotion in human beings. For that reason the Lord Jesus was tempted with them.

Matt 4:8-9

8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. (KJV)

Of course Jesus refused to submit to this temptation and through His victory became the One Who can and will lead us through similar temptations and to a place of rejecting the world as Israel rejected and departed from Egypt.

2 Pet 2:9

9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: (KJV)

Gal 1:3-4

3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (KJV)

He also is responsible for our deliverance from the power of the devil.

Eph 6:11

11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Heb 2:14-15

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

15 And deliver them who through fear of death were all their lifetime subject to bondage. (KJV)

So, then, just as the Presence of God delivered them out of Egypt and from the power of the Pharaoh, the Presence of Jesus Christ delivers His people from the world and the power of the devil.

The passage through the Red Sea was a kind of baptism. It is important for us to note that this was not a symbol or picture of New Testament baptism because New Testament baptism is itself a picture. We do not find symbols of symbols in the scripture, only symbols of realities.
1 Cor 10:1-2

1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

2 And were all baptized unto Moses in the cloud and in the sea; (KJV)

That baptism did not itself save them which is obvious from the text.

1 Cor 10:5-12

5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

12 Wherefore let him that thinketh he standeth take heed lest he fall. (KJV)

The symbol cannot and will not save. It is only as the symbol mirrors a reality which has happened in the soul that it has meaning.

Acts 2:37-38

37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (KJV)

Baptism for the unrepentant has no benefit whatsoever. Now the question appears as to whether repentance apart from baptism has benefit.

Luke 23:39-43

39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.  (KJV)

It is obvious, then, that baptism without repentance conveys nothing and that repentance and faith apart from baptism are a part of true and real salvation.

We will notice that the Presence of God did lead them through the baptism in the Red Sea even though that act in an of itself did not save them. By this we learn that it is important and not to be treated lightly. We are give to understand in the New Testament that the first open act of following Jesus Christ is to present one's self to be baptized.

So, what does baptism picture?

Luke 12:50

50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! (KJV)

Luke 12:50

50 "But I have a baptism to undergo, and how distressed I am until it is accomplished! (NAS)

We understand from the context of the New Testament that Jesus is speaking of His death, which He called a baptism.

Paul also referenced this death as a baptism but added to our understanding of it.

Rom 6:1-6

1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (KJV)

Paul points out that the symbol of baptism points to a reality which was accomplished on the cross. All of God's people were united with Him in that moment of suffering and death. They were placed into Him by God's power, suffered with Him, died with Him, were buried with Him, rose with Him, and ascended to the throne of power with Him.

Eph 2:4-6

4 But God, who is rich in mercy, for his great love wherewith he loved us,

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:  (KJV)

It is that act of God which is pictured both in the baptism at the Red Sea and the baptism beginning with John Baptist and continuing through the Christian Church.

We should note that God could have led Israel out of Egypt by any number of ways which did not involve the Red Sea. In fact, He actually had them travel out of their way in order to bring them to the place where He would deliver them. He had chosen this for a specific reason.

Exod 14:1-4

1 And the LORD spake unto Moses, saying,

2 Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

3 For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.

4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. (KJV)

This act of baptizing Israel in the Red Sea was important to God as a public display of His involvement in their deliverance, that it was by His hand and His hand alone that they had escaped the pollution and wickedness of Egypt as well as the power of her king.

So, rather than seeing baptism as an act by which we are saved, we are to see it as a celebration of the fact that God and God alone has delivered us from the power of the world, of sin, and of the devil.

Here is the core truth of our story. The deliverance of Israel from Egypt is a picture of our deliverance from bondage to sin and the consequences of it.

There are many things we might mention.

• Israel was not delivered because of their good works but because of God's faithfulness to His covenant.
• The baptism in the Red Sea did not save them, it only demonstrated their salvation in a plain and open picture.
• Not all of those who were originally delivered and baptized were ultimately saved, only those who manifest repentance and faith by lives of obedience to God and submission to the leader that He had given them.
• Baptism is important, not to be refused, but it does not save nor does it help to save.
• The one and only hope of human beings who desire to be saved is submission to the power and authority of God.
• The road to salvation is a single road, which only goes in one direction, to an encounter with the Revealed Will of God and to an acceptance of that authority as one's manner of life.

Some practical suggestions:

• Remember the promise of the Lord's Presence, but also remember that it leads in one and only one way.

• Remember that it is His work and His work alone that delivers you from bondage and the sentence of death.

• Baptism is important. It is the doorway into the proper worship and service of God in this world.

• The meaning of baptism is central to Christian thought. It celebrates our union with Jesus Christ, our confidence in His work along, and our purpose to severe with all the wickedness and wicked powers of this world.

• The road of salvation takes us to an encounter with the Law of God as revealed in and through Jesus Christ. If we rebel against that authority, refuse to follow Him, there is no religious act or right which will save us from the destroying hand of God.