Schoolmaster to Christ
EXODUS CHAPTER 14
Schoolmaster to Christ
EXODUS CHAPTER 14
Scripture Reading: Exodus 14 (KJV)
"Those who go down to sea in ships, Who do business on great waters, They see the works of the Lord, And His wonders in the deep" (Ps. 107:23-24; NKJV).
How true; and yet how often we shrink from those "great waters!" Human nature prefers the shallows, and, as a result, we fail to see "the works" and "wonders" of our God; for these can only be seen and known "in the deep."
It is in the day of trial and difficulty that we experience something of the deep and untold blessedness of counting on God. Were all to go on smoothly, this would not be so. The Master's presence is not felt when we are gliding along the surface of a tranquil lake; but only when the tempest roars and the waves roll over the ship. The Lord does not exempt us from trial and tribulation; quite the opposite: He tells us we will meet both; but He also promises to be with us. God's presence in the trial is much better than exemption from the trial. The sympathy of His heart with us is far sweeter than the power of His hand for us. While passing through the furnace, the Master's presence with His faithful servants was far better than the display of His power to keep them out of it (Dan. 3). Human nature desires to be exempted from trial, but this would involve serious loss. The Lord's presence is never as sweet as in moments of appalling difficulty.
It was this way in Israel's case, as recorded in this chapter. They were brought into an overwhelming difficulty. They are called to "do business in great waters." "They are at their wit's end." Repenting for letting them go, Pharaoh determined to make one desperate effort to recover God’s people.
"So he made ready his chariot and took his people with him. Also, he took six hundred choice chariots, and all the chariots of Egypt with captains over every one of them . . . And when Pharaoh drew near, the children of Israel lifted their eyes, and behold, the Egyptians marched after them. So they were very afraid, and the children of Israel cried out to the Lord" (Ex. 14:6, 7, 10; NKJV).
What a deeply trying scene: the sea before them; Pharaoh's hosts behind them, and the mountains around them. They were in this situation because God had marked out their location: "Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea, opposite Baal Zephon; you shall camp before it by the sea" (v 1). Also, God permitted Pharaoh to come upon them; and why? To display Himself in the salvation of His people, and in the total overthrow of their enemies.
"To him that divided the Red Sea in two, For His mercy endures forever; And made Israel pass through the midst of it, For his mercy endures forever; But overthrew Pharaoh and his army in the Red Sea, For his mercy endures forever" (Ps. 136:13-15; NKJV).
There is not a single boundary in all the desert wanderings of God's redeemed, that was not with studious accuracy marked off by God’s hand of unerring wisdom and infinite love. The special bearings and peculiar influences of each boundary are carefully arranged. The Pi Hahiroths and the Migdols are ordered with reference to the moral condition of those whom God is conducting through the windings and labyrinths of the wilderness, and also to the display of His own character. Unbelief may often suggest the enquiry, "Why?" But God knows why; and He will reveal the why when the revelation promotes His glory and His people's good. We are often disposed to question the reason why we are placed in such and such circumstance. We are often perplexed as to the reason why we are exposed to such and such trial. However, it is much better to bow our heads in meek subjection, and say, “It is well,” and “It shall be well.” When God fixes our position, we can rest assured it is wise and salutary; and even when we foolishly and willfully choose our own boundary, He most graciously overrules our folly, causing the influence of our self-chosen circumstance to work for our spiritual benefit.
It is when the people of God are brought into the greatest straits and difficulties that they are favored with the finest displays of God's character and actions. For this reason He often leads us into a trying position, so that He may display Himself in the salvation of His people. He could have conducted Israel through the Red Sea; far beyond the reach of Pharaoh's hosts, even before the chariots had left Egypt. But that would not have glorified His name, or confounded the enemy. Too frequently we lose sight of this great truth, and consequently our hearts give way and collapse in times of trial. If we could only look on a difficult crisis as an occasion to be a part of bringing out the sufficiency of God’s grace, it would enable us to preserve the balance of our soul – to glorify God in the deepest waters.
We marvel at Israel's language. We are at a loss to account for it; but the more we know of our own hearts of unbelief, the more we shall see how much like them we are. They seem to have forgotten the recent display of God’s power on their behalf. They had seen the gods of Egypt judged, and the power of Egypt laid prostrate beneath the stroke of Jehovah's omnipotent hand. They had seen the iron chain of Egyptian bondage riven, and the furnace quenched by the same hand. All these things they had seen, and yet the moment a dark cloud appeared on the horizon, their confidence gave way; their hearts failed and they uttered their unbelief in the following language: "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt! . . . It had been better for us to serve the Egyptians than that we should die in the wilderness" (vv. 11, 12).
Thus is "blind unbelief" that is always "sure to err, and scan God's ways in vain." This unbelief is the same in all ages. It led David to say, "I shall one day perish by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines" (1 Sam. 27:1). And how did it turn out? Saul fell on Mount Gilboa; and David's throne was established forever. Again, it led Elijah the Tishbite to flee for his life from the wrathful threatening of Jezebel. How did it turn out? Jezebel was dashed to pieces on the pavement, and Elijah was taken in a chariot of fire to heaven.
So it was with Israel in their first moment of trial. They thought that the Lord had taken such pains to deliver them out of Egypt merely to let them die in the wilderness. They imagined that they had been preserved by the blood of the paschal lamb, in order to be buried in the wilderness. Unbelief always reasons this way. It leads us to interpret God in the presence of a difficulty, instead of interpreting a difficulty in the presence of God. Faith gets behind the difficulty and there finds God in all His faithfulness, love, and power. By the blood of the Lord Jesus Christ, it is the Christian's privilege to be in the presence of God. There is no difficulty too great for our God. In fact, the greater the difficulty, the more room there is for Him to act in His proper character – the God of all power and grace. No doubt, in the opening of this chapter, Israel's position was deeply trying one – overwhelming to flesh and blood. But the Maker of heaven and earth was there, and they only needed Him.
"And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you today; for the Egyptians whom ye have seen today ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace" (vv. 13, 14).
Here is the first attitude that faith takes in the face of trial: "Stand still." This is not natural for flesh and blood. Those who know the restlessness of the human heart under anticipated trial and difficulty will be able to form some conception of what is involved in standing still. Our nature demands that we do something – rushing here and there, to have some hand in the matter. And although we attempt to justify and sanctify our doings by bestowing on them the imposing title of "a legitimate use of means," yet, they the plain and positive fruits of unbelief that always shuts out God, seeing nothing but the dark cloud of our own creation. Unbelief creates and magnifies difficulties; then sets us about removing them by our own bustling and fruitless activities; preventing us from seeing God's salvation.
On the contrary, true faith raises the soul straight to God – above the difficulty. This enables one to "stand still." We gain nothing by our restless and anxious efforts. "We cannot make one hair white or black," or "add one cubit to our stature." What could Israel do at the Red Sea? Could they dry it up? Could they level the mountains? Could they annihilate the hosts of Egypt? There they were, enclosed within an impenetrable wall of difficulties. Human nature could only tremble and feel its own impotency. But this was the time for God to act. Only when unbelief is driven from the scene, can God enter; and, to get a proper view of His actions, we must "stand still." Every human movement is a positive hindrance to our perception and enjoyment of Divine interference on our behalf.
This has been true in every single stage of our history. It is true now. To obtain relief we must "stand still" in order to "see the salvation of God." After all, what could we do in the matter of making atonement for sin – Could we have stood with the Son of God on the cross; could we have accompanied Him down into the "horrible pit and the miry clay"; could we have forced our passage upward to that eternal rock on which, in resurrection, He has taken His stand? A spiritual mind will at once pronounce such thoughts as blasphemy. God alone is in redemption; we have only to "stand still and see the salvation of God." It is God's salvation, not man's.
From the moment we have entered upon our Christian career, in every fresh difficulty, be it great or small, spiritual wisdom is to stand still; ceasing from our own works to find sweet repose in God's salvation. Nor can we make any distinction as to difficulties. In other words, we cannot say that there are some trifling difficulties that we can compass; while there are others in which nothing save the hand of God can avail. No; all are alike – all are beyond us. We are as apt to change the color of the sun as to remove a mountain – to form a blade of grass as to create a world. All are alike to us, and all are alike to God. Therefore, in confiding faith, we have only to cast ourselves on Him who "humbleth himself (alike) to behold the things that are in heaven and on earth." We sometimes find ourselves carried triumphantly through a heavy trial, while at other times we quail, falter, and break down under an ordinary one. Why is this? Because, in the former we are constrained to roll our burden over on the Lord; whereas, in the latter, we foolishly attempt to carry it ourselves. In ourselves, we are like an exhausted receiver in which a guinea and a feather have equal moments.
"The Lord shall fight for you, and ye shall hold your peace." Precious assurance; calculated to tranquillize the spirit in view of the most appalling difficulties and dangers. The Lord not only places Himself between us and our sins, but also between us and our circumstances. By doing the former, He gives us peace of conscience; by doing the latter, He gives us peace of heart. The two things are perfectly distinct, as every experienced Christian knows. Too many of us have peace of conscience, but not peace of heart. Through grace and by faith, those of us who have found Christ know that He stands between us and all our sins; but we are not able to realize that in His divine wisdom, love, and power, He stands between us and our circumstances. This makes a difference in the practical condition of the soul, as well as in the character of one's testimony. Nothing tends to more glorify the name of Jesus than a quiet repose of spirit resulting from having Him between us and everything that brings anxiety to our hearts. "Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee."
But some feel disposed to ask, "Shouldn't we do something?" This may be answered by asking another: “What can we do?” Those who really know themselves must answer, “Nothing.” Therefore, if we can do nothing, then we should "stand still." If the Lord is acting for us, should we not stand back? Shall we run before Him? Shall we busily intrude on His sphere of action? Shall we step in His way? Who among us would think of bringing a lighted candle to add brightness to the sun at mid-day? However, the one who would do so might be thought of as wise, in comparison with one attempting to assist God by bustling officiousness.
However, when God opens the way, faith can walk in. "And the Lord said unto Moses, Wherefore criest thou unto me? Speak unto the children of Israel that they go forward." It is only when we have learned to "stand still" that we are able effectually to go forward. To attempt the latter before we have learned the former is sure to end up exposing our folly and weakness. Therefore, in times of difficulty and perplexity, it is true wisdom to "stand still" – to wait on God, and He will open a way for us; then we can peacefully and happily "go forward." There is no uncertainty when God makes a way for us; but every self-devised path will eventually prove to be a path of doubt and hesitation. It is when our eyes have seen God's salvation1 that we can walk therein; but this can never be seen until we have been brought to the end of our own doings.
There is force and beauty in the expression, "see the salvation of God." The very fact that we are called to "see" God's salvation proves that the salvation is complete one; that salvation is of God and revealed by God, to be seen and enjoyed by us. It is not made up partly of God's doing, and partly of man's. If that were so, it could not be called God's salvation.
"Speak to the children of Israel that they go forward. From the Lord's question, "Wherefore criest thou to me?" it seems that Moses himself had been brought to a standstill. Moses could tell the people to "stand still and see the salvation of God," while his own spirit was earnestly crying to God. However, there is no use in crying when we should be acting; just as there is no use acting when we should be waiting. Yet, we too often attempt to move forward when we should be standing still, and we stand still when we should be going forward. In Israel's case, the question might spring up in the heart, "whither are we to go?" Obviously, there was an insurmountable barrier to their forward movement. How were they to go through the sea? This was the point. Human nature could not solve this question. But we may rest assured that God never gives a command without providing and communicating the power to obey. The heart may be tested by God’s command; but the soul disposed to obey receives power from above to do so. When Christ commanded the man with the withered hand to stretch it forth, the man might naturally have said, "How can I stretch forth an arm that hangs dead by my side?" But he raised no question whatsoever, for with the command and from the same source came the power to obey.
In Israel's case, we see that with the command to go forward came the provision of grace. "But lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea." Here was the path of faith. The hand of God opens the way for us to, by faith, take the first step – God never gives guidance for two steps at a time. We take one step, and then we receive light for the next. This keeps the heart dependant on God. "By faith they passed through the Red Sea as by dry land." There is an interesting, though not often heard, point of view offered by some: that the sea was not completely divided all at once, as in Hollywood’s classic film version. They say that had it been so, it would have been "sight" and not "faith," pointing out that it does not require faith to begin a journey when we can see all the way through; but to begin when we can barely see the first step is faith. It is a compelling thought: the sea opening as Israel moved forward, so that for every fresh step they needed faith in God – the path along which the redeemed of the Lord moved, being under His own conducting hand. However it actually happened, they passed through the dark waters of death and found these very waters to be "a wall unto them, on their right hand and on their left."
There is no question that the Egyptians could not move in the same path. Obviously, they moved on because they saw the way open: with them it was sight, and not faith – "Which the Egyptians assaying to do were drowned." When Christians try to do what only faith can accomplish, they encounter defeat and confusion. The path God calls His people to walk is one that human nature can never tread – "Flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50). Neither can it walk in the ways of God. Faith is the great characteristic principle of God's kingdom, enabling us to walk in God's ways. "Without faith it is impossible to please God" (Heb. 11). God is exceedingly glorified when we move with Him by faith – blindfolded. It proves that we have more confidence in His eyesight than in our own. If we know that God is looking out for us, we can close our eyes and move on in holy calmness and stability. In human affairs we know that when there is a sentinel or watchman at his post, others can sleep quietly. How much more may we rest in perfect security, when we know that He who neither slumbers nor sleeps has His eye and everlasting arms around us.
"And the angel of God which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these; so that the one came not near the other all the night" (vv. 19, 20).
Jehovah placed Himself between Israel and the enemy; this was protection indeed. Before Pharaoh could touch a hair of Israel's head, he had to make his way through the pavilion of the Almighty – through the Almighty Himself. God always places Himself between His people and every enemy, so that "no weapon formed against them can prosper." He has placed Himself between us and our sins; and it is our happy privilege to find Him between us and every one and every thing that could be against us. This is the true way to find both peace of heart and peace of conscience. The Christian may institute a diligent and anxious search for his sins, but he cannot find them. Why? Because God is between him and them. He has cast all our sins behind His back; while at the same time He sheds on us the light of His reconciled countenance.
Likewise, the Christian may look for his difficulties and not find them, because God is between him and them. Therefore, if, instead of resting on our sins and sorrows, the eye could rest only on Christ, it would sweeten many a bitter cup, and enlighten many a gloomy hour. But one constantly finds that nine-tenths of our trials and sorrows are anticipated or imaginary evils that exist only in our disordered, unbelieving minds. May we know the solid peace of both heart and conscience, resulting from having Christ in all His fullness, between you and you’re your sins and sorrows.
It is interesting to note the double aspect of the "pillar," in this chapter. "It was a cloud and darkness" to the Egyptians; but "it gave light by night" to Israel. How? Like the cross of our Lord Jesus Christ. Truly that cross also has a double aspect. It forms the foundation of the true believer's peace; and, at the same time, seals the condemnation of a guilty world. The same blood that purges the Christian’s conscience providing perfect peace stains this earth and consummates its guilt. The very mission of the Son of God2 that strips the world of its cloak and leaves it wholly without excuse, clothes the Church with a mantle of righteousness, filling her month with ceaseless praise. The same Lamb who, by His unmitigated wrath, will terrify all tribes and classes of earth, will, by His gentle hand, lead His blood-bought flock through green pastures and beside still waters forever.3
The close of this chapter shows Israel triumphant on the shore of the Red Sea, and Pharaoh's hosts submerged beneath its waves. The fears of the former and the boastings of the latter had been proved groundless – Jehovah's glorious work had annihilated both. The same waters that formed a wall for God's redeemed, formed a grave for Pharaoh. It is always so: those who walk by faith find a path in which to walk, while the unbeliever finds a grave. This is a solemn truth that is not weakened by the fact Pharaoh was acting in avowed and positive hostility to God, when he "assayed" to pass through the Red Sea. It will always be true that all who attempt to imitate faith's actions will be confounded. Happy are they who are enabled, however feebly, to walk by faith. They are moving along a path of unspeakable blessedness – a path which, though perhaps marked by failure and infirmity, is nevertheless "begun, continued, and ended in God." We pray that each of us may enter more fully into the divine reality, calm elevation, and holy independence of this path.
We should not turn from this fruitful chapter of Exodus without a reference to 1 Corinthians 10 in which we have an allusion to "the cloud and the sea" – "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; and were all baptized unto Moses in the cloud and in the sea" (vv. 1, 2).
There is deep and precious instruction for the Christian in this passage. The apostle goes on to say, "now these things were our types," furnishing us with a Divine warrant for interpreting Israel's baptism "in the sea and in the cloud," in a typical way; nothing could be more deeply significant or practical. It was as a people thus baptized that they entered on their wilderness journey, for which provision was made in "the spiritual meat" and "spiritual drink," provided by the hand of love. In other words, they were a people dead to Egypt and to all pertaining thereto. The cloud and the sea were to them what the cross and grave of Christ are to us. The cloud secured them from their enemies; the sea separated them from Egypt. In like manner, the cross shields us from all that could be against us, and we stand at heaven's side of the empty tomb of Jesus. Here we commence our wilderness journey. Here we begin to taste the heavenly manna and to drink of the streams that emanate from "that spiritual Rock," while, as a pilgrim people, we make our way onward to that land of rest of which God has spoken.
We pray God will help each of us understand the difference between the Red Sea and Jordan. They both have their antitype in the death of Christ. But, in the former, we see separation from Egypt; in the latter, introduction into the land of Canaan. Christian’s are not merely separated from this present evil world by the cross of Christ; but we are quickened out of the grave of Christ, "raised up together, and made to sit together with Christ, in the heavenlies" (Eph. 2:5, 6). Hence, though surrounded by the things of Egypt, in the wilderness we are borne upward by the energy of faith to that place where Jesus sits at the right hand of God. Thus, the true believer is not merely "forgiven all trespasses;" but actually associated with a risen Christ in heaven. He is not merely saved by Christ, but linked with Him, for ever. Nothing short of this could either satisfy God's affections or actualize His purposes, in reference to the Church of our Lord.4
Do we really understand these things? Do we really believe them? Are we realizing them? Do we manifest the power of them? Blessed be the grace that has made them unalterably true with respect to every member of the body of Christ, whether it be an eye or an eye-lash, a hand or a foot. Therefore, Divine truth does not depend on our manifestation, our realization, or our understanding, but on "THE PRECIOUS BLOOD OF CHRIST," which has cancelled all our guilt and laid the foundation of all God's counsels respecting us. Here is true rest for every broken heart and every burdened conscience.
Footnotes:
1For more information on salvation see ‘God’s Salvation’ in Contents section of StudyJesus.com.
2 For more information on the Son of God see ‘God the Son’ in Contents section of StudyJesus.com.
3 Compare Revelation 6:15-17 with Revelation 7:13-17.
4
For more information on the church see ‘God’s Church’ in Contents section of StudyJesus.com.
