There was in ancient times a waterway between the Red Sea, as it now is, and the Bitter Lakes, and it is most probable that what are now marshes was once a continuation of the Red Saa in its extension to Succoth. We must have patience before we can be positive on such interesting details; In due time fresh discoveries will solve many of these questions. But the result of the research and the discoveries already at our disposal enable us to form a very good general idea of the situation of Israel, and to follow the Bible narrative with considerable clearness.
Migdol and Baal-zephon, as marked upon the map, occupy the places given to them by various authorities. The lie of the hills is also helpful to the imagination in picturing the camp of Israel pitched “between Migdol and the sea.” By following the canal between Goshen and Pithom, we find ourselves in a valley between hills. It is still green; once it was well watered and fruitful. Facing the desert of Etham, and stretching towards Tahapanes, was a fortified wall.
Migdol signifies tower. Sometimes the Migdol was a triumphal tower, erected in commemoration of a victory; such a tower might also be dedicated to a deity, and be fortified. Migdol contains a military idea, be it rendered tower, fort, or watch-tower. The special Migdol of our story was in all probability a fortified position on the frontier, and if Brugsch’s interpretation of Baal-zephon be adopted, that also would be similarly dedicated.
From a military point of view, Israel’s position was most disastrous. The Egyptians, whose pictures alone prove them to be adepts in military science, and who were well known as men of courage, would send out spies to learn Israel’s movements. Their intelligence department, as we should term it, was usually wide awake, and the officers in charge of Migdol and the fortified canals, by signals, would keep the king and headquarters acquainted with Israel’s encampments. Word came to the king advising him how the slaves he had released were situated, and how the situation invited one crushing blow.
Israel’s God had confessedly overcome the gods of Egypt, but when Egypt learned the position of Israel’s camp, a sense of scorn evidently possessed the army. Moses, instead of putting the Red Sea between Israel and the Egyptians, had actually encamped with its waters for his rear, and in a place where the rocky hills of the desert shut the camp in on either side. Israel was thus heaped together beyond possibility of maneuvering, and with a fortress overlooking them!
Had not Amon already offered the falchion to Pharaoh? had not the Lord of the North inveigled the fugitives into their hopeless position, and shut them in by the door of the desert? It was the hour for the sword an effort of energy, and the victorious chariots and horsemen of Egypt could strike a blow which should efface the humiliation of the past. The command went forth immediately, the chariots and horsemen and army of Egypt assembled, and bore down upon the flock of Israel, penned up apparently for destruction.
In generalship, he excels who makes his dispositions in such a way as to cause his foe to do his pleasure. Jehovah placed Israel where its camp stood, “For,” said He to Moses, “Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in” (Ex. 14:33For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. (Exodus 14:3)), or is closed to them, they cannot enter it. He knew how the enemy would gather together his forces and pursue.
But revenge as well as military pride burned in the hearts of the Egyptians. Israel had gone “out with an high hand,” and the proud people were galled at the manner of their former slaves. Further, Israel had carried away with them a vast amount of wealth, and this should be recovered. “I will divide the spoil, my lust shall be satisfied upon them” (Ex. 15:99The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. (Exodus 15:9)), cried the foe.
Beyond all this, Jehovah had hardened Pharaoh’s heart, and those of his people, to rush on to doom. Pharaoh’s “six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them,” and “all the horses and chariots of Pharaoh, and his horsemen, and his army” joined in the pursuit. The regiments wore their respective colors, and bore the various arms of the service according to the highest military knowledge of the times.. The standards of the various battalions were each distinctive, having the names or emblems of different deities upon them.
The details of our picture of the chariots in pursuit, are taken from the monuments, and the band of foot soldiers below is a file of men belonging to an infantry regiment. The army was pervaded with the spirit of triumph. It was certain of its prey. Where the magician-priests had failed, where the hidden arts had been overcome, arrow and javelin, battle-ax, sword, and spear should prevail. The army was the pride of Egypt, judging from the testimony of the monuments, or perhaps, we should say, the pride of the king of Egypt, for whether deities, religion, art, or arms, the reigning Pharaoh absorbed the chief part of the glory of the land for his own purpose.
When Israel, probably unarmed, certainly undisciplined, and utterly unfit for resistance, saw this army bearing down upon them, they were panic-stricken. They “cried out unto Jehovah, and they said unto Moses, 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” (Ex. 14:11-1211And they said unto Moses, 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? 12Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. (Exodus 14:11‑12)). They knew too well what to expect from an Egyptian army, not to say that which was now almost upon them. They knew too well how the prisoners were offered to the gods, while upon the battle-field horrors of cruelty crowded upon horrors. They themselves bore upon their bodies the brands of the gods to which they had been specially dedicated, and they had escaped their service, but only to be plundered and slaughtered by their furious foe.
The accompanying drawing from a scene in Abu Simbel, at the close of a battle, explains the manner of the Egyptians with the dead soldiers. The official is casting down the hands of the enemy before Pharaoh, who in the picture is represented as looking on from his chariot; behind the official is a scribe, noting their number, and upon his face is a most satisfied expression. Further back are rows of prisoners. Such illustrations are quite common. Slaughter and maiming were part of their system of battle, and all was done in a most business-like way. We have shown elsewhere how the captives were brought home for slavery or death.
As it was God’s plan to make known His ways to Moses, he was in Jehovah’s secret; to Israel, God made known His acts. Moses would be calm, but Israel was in terror; yet the moment was one which evidences the rest of Moses in God: “Fear ye not,” he cried to the panic – stricken people, “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 forever,” or, the Egyptians as ye have seen them this day – that is, in the pride and pomp of their battle array – ye shall see no more. “The Lord shall fight for you, and ye shall hold your peace” (Ex. 14:13-1413And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. 14The Lord shall fight for you, and ye shall hold your peace. (Exodus 14:13‑14)).
Israel’s faith on this occasion carries with it divine commendation (Heb. 11:2929By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. (Hebrews 11:29)). They looked for and received Jehovah’s salvation, and that salvation was the crowning act of the Lord in their deliverance; indeed, the passover and the passage of the Red Sea go together in forming the salvation of Jehovah wherewith He delivered Israel out of Egypt and freed them from its power. Both must be taken together in order that the full significance of the salvation of Jehovah may be realized.
In an attack, the chariots of the Egyptians were most to be dreaded. They were driven at a great speed, and the warriors in them were masters of the bow. In their war pictures the arrows are represented as transfixing the enemy from long distances, inclining the observer to conclude that the chosen warriors of Egypt could project the arrow to a distance which the enemy was unable to accomplish. Evidently they shook the ranks of the enemy, and threw them into confusion with their artillery, and then used battle-ax and sword.
While their army was forming for its attack, Israel stood massed upon the borders of the Red Sea, an easy prey for disciplined troops. At that moment God commanded His people to go forward – right on, as it were, into the very waters of death. And Israel obeyed.
Moses lifted up his rod – the emblem of divine power entrusted to him – and the waters of the sea were divided. God sent a strong wind, which drove back the sea, heaping it up, whilst a path spread out before the feet of Israel. God purposed in this miracle that His name should be forever extolled and remembered in Israel, and also that the nations of Canaan should know that His arm was outstretched for His people’s salvation. The psalmists and the prophets recall this great act of God, and often make it the subject of their songs and encouragement.
A miracle is a miracle, and is not to be explained away. It is an act of the Almighty, commanding the obedience of the laws of nature, as those natural principles are termed, by which He has ordained that His creation should be sustained. There is no apology needed for a miracle; it is patent to all, and proves itself to be what it is by its own force. Imitation miracles are forced upon human credulity by human authority; a real miracle witnesses to the hand of God. Why the miracle that formed a passage on dry land in the midst of the sea is not believed by many in our day, is simply because such do not believe that God is almighty. The whole story of the Exodus is the record of miracle upon miracle, sign upon sign, wonder upon wonder.
Before Pharaoh’s army could strike one blow, Jehovah removed the cloudy pillar that preceded Israel and placed it in the rear. He Himself became their rearguard, and His cloud gave light to them through the night, while it shadowed the Egyptians in darkness.
Israel marched forward in the pathway through the mighty waters. The depths were concealed in the heart of the sea, and the crystal walls on either side of the pathway through death, were illumined by the light of the glory-cloud of God. The sea had lost its strength, and the powers of nature were both suspended and used, for the salvation of Israel. Death, as it were, became a wall of defense to Israel on right hand and left as they passed through the sea.
As the night wore away, Pharaoh pursued, with all his chariots and horsemen, and followed Israel. It is not improbable that in his haste his foot soldiers were left behind, for the narrative record, “Even all Pharaoh’s horses, his chariots, and his horsemen” (Ex. 14:2323And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. (Exodus 14:23)), whereas on reaching Pi-hahiroth, “his army” (vs. 9) is added to the description of the cavalry force. If, as some suppose, the fort Migdol was erected to protect the shallows on the Red Sea, where at certain times and tides the wind drove back the water, a reason would be found for Pharaoh’s daring. But it may be, because of the darkness over him, he hardly knew where he was urging on his chariots.
In the morning watch he learned the truth – Jehovah looked unto the army through the pillar of fire and cloud. He revealed to them where they were. He troubled the host, and its courage vanished. He checked their boasted speed, taking off their chariot wheels, so that they drove them heavily, and they said, “Let us flee from the face of Israel, for Jehovah fighteth for them against the Egyptians” (Ex. 14:2525And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. (Exodus 14:25)) The pride of the army was broken. Israel had seen the protecting walls shining in the glory of the light of the pillar of fire. The Egyptians saw, when it was too late, that the path through death to life for Israel, was to them the path into destruction.
“The Lord looked through the pillar of fire and cloud, and troubled the Egyptians.” This was at about two o’clock in the morning; that is, about the middle of that tempestuous night (Psa 77:17-1817The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. 18The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. (Psalm 77:17‑18)) Israel had reached the opposite shore. It was early morning, and God bade Moses once more stretch out his hand over the sea, and “the sea returned to its strength.” In vain did the Egyptian army flee against those mighty waves; the wind that had blown them into a heap had ceased, and another wind helped them to rush back with the awful force of their weight to their bed. “Thou didst blow with Thy wind” (Ex. 15:1010Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. (Exodus 15:10)). Thus did the sea cover the host of Pharaoh; they sank like lead in the mighty waters.