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Parting the Red Sea
14The LORD will fight for you; you need only to be still.”15Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.16And as for you, lift up your staff and stretch out your hand over the sea and divide it, so that the Israelites can go through the sea on dry ground.
Sermons
David Wilkerson
Vance Havner
Chuck Smith
Thomas ReadeDavid Wilkerson
Charles E. CowmanSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wherefore criest thou unto me? - We hear not one word of Moses' praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief), then thou canst sigh; and God, whose Spirit has thus convinced thee of sin, righteousness, and judgment, knows thy unutterable groanings, and reads the inexpressible wish of thy burdened soul, a wish of which himself is the author, and which he has breathed into thy heart with the purpose to satisfy it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words of Jehovah to Moses, "What criest thou to Me?" imply that Moses had appealed to God for help, or laid the complaints of the people before Him, and do not convey any reproof, but merely an admonition to resolute action. The people were to move forward, and Moses was to stretch out his hand with his staff over the sea and divide it, so that the people might go through the midst on dry ground. Exo 14:17 and Exo 14:18 repeat the promise in Exo 14:3, Exo 14:4. The command and promise were followed by immediate help (Exo 14:19-29). Whilst Moses divided the water with his staff, and thus prepared the way, the angel of God removed from before the Israelites, and placed himself behind them as a defence against the Egyptians, who were following them. "Upon his chariots, and upon his horsemen" (Exo 14:17), is in apposition to "all his host;" as Pharaoh's army consisted entirely of chariots and horsemen (cf. Exo 14:18).
Jamieson-Fausset-Brown Bible Commentary
the Lord said unto Moses, Wherefore criest thou unto me? &c.--When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.
John Gill Bible Commentary
And the Lord said unto Moses, wherefore criest thou unto me?.... The Targum of Jonathan is,"why standest thou and prayest before me?''and no doubt this crying is to be understood of prayer, of mental prayer, of secret ejaculations put up by Moses to the Lord without a voice, for no mention is made of any: this shows, that though Moses most firmly believed that God would work salvation for them, yet he did not neglect the use of means, prayer to God for it; nor was the Lord displeased with him on that account, only he had other work for him to do, and he had no need to pray any longer, God had heard him, and would save him and his people: speak unto the children of Israel, that they go forward; a little further, as Aben Ezra observes, until they were come to the sea shore, near to which they now were; and thither they were to move in an orderly composed manner, as unconcerned and fearless of their enemies.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
14:15-31 The escape through the Red Sea was the climactic moment of rescue.
Parting the Red Sea
14The LORD will fight for you; you need only to be still.”15Then the LORD said to Moses, “Why are you crying out to Me? Tell the Israelites to go forward.16And as for you, lift up your staff and stretch out your hand over the sea and divide it, so that the Israelites can go through the sea on dry ground.
- Scripture
- Sermons
- Commentary
The Prayer of Unbelief
By David Wilkerson3.7K1:02:15EXO 14:15MAT 6:33In this sermon, the speaker discusses the prayer of unbelief and how it can hinder our relationship with God. He starts by describing a scene where people are crying out and weeping in a prayer meeting, but God rejects their prayers because they lack true repentance. The speaker then refers to the story of Moses and the Israelites at the Red Sea, where Moses is crying out to God in panic. However, God tells Moses to stop crying out and instead instructs him to lead the people forward. The speaker emphasizes the importance of having faith and trust in God's plan, even in the face of difficult circumstances.
K-501 the Holocaust as Judgment (2 of 2)
By Art Katz1.3K20:44HolocaustEXO 3:5EXO 14:15PSA 85:10PRO 14:34MAT 6:33ACT 2:38ROM 1:18In this sermon, the speaker reflects on the changing role of children in society and the impact of World War I. They emphasize the destructive nature of war and the failure of attempts to restore peace through democracy. The speaker calls for a deeper consecration to God and a recognition of His triune nature. They also emphasize the importance of embracing God's judgment and discipline, as well as the need for a change in the church's perspective on historical events such as the Holocaust.
Isaac Dug Again Wells
By Vance Havner1RenewalSpiritual ResponsibilityGEN 26:18EXO 14:15JOS 7:10PSA 51:10HOS 10:12MAT 7:7PHP 2:122TI 1:6JAS 4:101JN 1:9Vance Havner emphasizes the importance of taking personal responsibility in re-opening the spiritual wells that have been filled by the Philistines, rather than waiting for divine intervention. He illustrates that while prayer is powerful, it should not replace our active efforts to address spiritual stagnation, as seen in the examples of Moses and Joshua. Havner encourages believers to engage in repentance, confession, and restitution, acknowledging that these actions may be uncomfortable but are essential for spiritual renewal. He concludes that once we take the initiative to dig, the refreshing water of God's presence will flow once again.
Exodus 14:15
By Chuck Smith1PrayerAction in FaithEXO 14:15PHP 4:6JAS 5:16Chuck Smith emphasizes the importance of genuine prayer over rote memorization, illustrating that true communication with God should come from the heart rather than mere repetition. He points out that there are moments when prayer is appropriate, but also times when action is required, as exemplified by Moses at the Red Sea. Smith encourages believers to seek communion with God in times of trouble and to pray for strength, rather than relying on traditional forms of prayer that may lack sincerity.
The Burden of Sin Deplored
By Thomas Reade0EXO 14:15MAT 22:371CO 13:42CO 5:4PHP 3:12JAS 4:71PE 5:2REV 2:10REV 3:21Thomas Reade preaches about the burden of sin, highlighting how both the worldly-minded and the formalist can be insensible to the evil of sin, despite outward expressions of repentance. He emphasizes the importance of true repentance, groaning under the weight of sin, and the need for genuine love for God and others. Reade also addresses the dangers of self-righteousness, idolatry, and the misuse of ecclesiastical authority, contrasting it with the true authority of Christ. He urges believers to strive for holiness, to love God wholeheartedly, and to press on towards perfection in Christ, relying on His grace and mercy.
Faith for the Impossible
By David Wilkerson0Trust in GodFaithEXO 14:15David Wilkerson emphasizes the importance of faith in overcoming seemingly impossible situations, using the story of Moses leading the Israelites through the Red Sea as a powerful example. Despite witnessing God's miraculous deliverance, the Israelites quickly fell into doubt and complaint, ultimately missing out on the Promised Land due to their lack of faith. Wilkerson reminds us that our true inheritance is found in Jesus Christ, who offers us abundant life and peace amidst our struggles. He encourages believers to trust in God's faithfulness and to rest in His power, even when faced with overwhelming challenges. The sermon calls us to draw near to God with assurance, embracing the fullness of life He provides.
March Forward
By Charles E. Cowman0EXO 14:15PSA 77:19PSA 93:4ISA 42:16ISA 43:2Charles E. Cowman preaches about the miraculous crossing of the Red Sea by the children of Israel, emphasizing the power of God to make a way where there seems to be no way. He encourages believers to trust in God's command, even in the face of seemingly insurmountable obstacles, knowing that God will provide a path to freedom and victory. Cowman reminds the congregation that God's presence is greater than any storm or barrier, and that obedience to His leading will lead to a place of unknown blessings and praises.
On the Spirit of Prayer
By Thomas Reade0EXO 14:15DEU 33:29PSA 27:14ZEC 12:10JHN 4:24ROM 8:26EPH 6:16PHP 4:61TH 5:16HEB 4:16Thomas Reade preaches on the importance and blessings of having a spirit of prayer, emphasizing that it is the gateway to all other spiritual blessings. He highlights the connection between a spirit of prayer, faith in God's promises, and earnest desire for His blessings. Reade discusses the struggles believers face in maintaining a consistent spirit of prayer, battling against distractions and the enemy's attempts to hinder their communion with God. He encourages believers to persevere in prayer, reminding them of the necessity of prayer in the spiritual life and the opposition they may face. Reade concludes by exalting the privilege of prayer, urging believers to seek the spirit of prayer and to continually draw near to God in faith and gratitude.
When God Calls Us to Act
By David Wilkerson0Faith in ActionOvercoming UnbeliefEXO 3:18EXO 4:1EXO 14:15JAS 1:6David Wilkerson emphasizes the distinction between the prayer of faith and the prayer of unbelief, illustrating this through the story of Moses at the Red Sea. Despite Moses' deep prayers, God rebuked him for his cries of panic, highlighting that such unbelief is unacceptable. Wilkerson points out that God had already empowered Moses with authority and wonders, yet in a moment of crisis, Moses hesitated. The sermon calls believers to recognize when God is urging them to act in faith rather than merely pray in fear. Ultimately, it challenges us to move forward in obedience to God's Word during our own crises.
When Prayer Is Not the Duty
By J.R. Miller0Faith in ActionThe Role of PrayerEXO 14:15MAT 25:35JAS 2:17J.R. Miller emphasizes that while prayer is essential, it should not replace our active duty in serving others. He illustrates that there are moments when action is required instead of continued supplication, as seen in the story of Moses at the Red Sea. Miller argues that prayer should inspire us to take action, rather than serve as an excuse for inaction, and that God often calls us to be the answer to our own prayers. He warns against selfish prayers that focus solely on personal needs, urging believers to respond to the needs of others with tangible help. Ultimately, Miller concludes that true faith is demonstrated through action, and we must rise from our prayers to fulfill our responsibilities.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wherefore criest thou unto me? - We hear not one word of Moses' praying, and yet here the Lord asks him why he cries unto him? From which we may learn that the heart of Moses was deeply engaged with God, though it is probable he did not articulate one word; but the language of sighs, tears, and desires is equally intelligible to God with that of words. This consideration should be a strong encouragement to every feeble, discouraged mind: Thou canst not pray, but thou canst weep; if even tears are denied thee, (for there may be deep and genuine repentance, where the distress is so great as to stop up those channels of relief), then thou canst sigh; and God, whose Spirit has thus convinced thee of sin, righteousness, and judgment, knows thy unutterable groanings, and reads the inexpressible wish of thy burdened soul, a wish of which himself is the author, and which he has breathed into thy heart with the purpose to satisfy it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The words of Jehovah to Moses, "What criest thou to Me?" imply that Moses had appealed to God for help, or laid the complaints of the people before Him, and do not convey any reproof, but merely an admonition to resolute action. The people were to move forward, and Moses was to stretch out his hand with his staff over the sea and divide it, so that the people might go through the midst on dry ground. Exo 14:17 and Exo 14:18 repeat the promise in Exo 14:3, Exo 14:4. The command and promise were followed by immediate help (Exo 14:19-29). Whilst Moses divided the water with his staff, and thus prepared the way, the angel of God removed from before the Israelites, and placed himself behind them as a defence against the Egyptians, who were following them. "Upon his chariots, and upon his horsemen" (Exo 14:17), is in apposition to "all his host;" as Pharaoh's army consisted entirely of chariots and horsemen (cf. Exo 14:18).
Jamieson-Fausset-Brown Bible Commentary
the Lord said unto Moses, Wherefore criest thou unto me? &c.--When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.
John Gill Bible Commentary
And the Lord said unto Moses, wherefore criest thou unto me?.... The Targum of Jonathan is,"why standest thou and prayest before me?''and no doubt this crying is to be understood of prayer, of mental prayer, of secret ejaculations put up by Moses to the Lord without a voice, for no mention is made of any: this shows, that though Moses most firmly believed that God would work salvation for them, yet he did not neglect the use of means, prayer to God for it; nor was the Lord displeased with him on that account, only he had other work for him to do, and he had no need to pray any longer, God had heard him, and would save him and his people: speak unto the children of Israel, that they go forward; a little further, as Aben Ezra observes, until they were come to the sea shore, near to which they now were; and thither they were to move in an orderly composed manner, as unconcerned and fearless of their enemies.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
14:15-31 The escape through the Red Sea was the climactic moment of rescue.