When God communicated to Moses His intention to deliver His people from the bondage of the Egyptians, He spoke of this deliverance in a twofold way. Not only would He “deliver them out of the hand of the Egyptians,” but He would also “bring them up out of that land” (Ex. 3:88And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. (Exodus 3:8)). Thus, early on, Jehovah made it clear that He never intended to set His people free from the bondage of Pharaoh that they might remain in Egypt, but expressly to take them out of it.
The first stage in their journeys from Egypt brought the people to Succoth (Ex. 12:3737And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. (Exodus 12:37)); the second to “Etham, in the edge of the wilderness” (Ex. 13:2020And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. (Exodus 13:20)) — a necessary stage, for the wilderness must be entered at some point. But there were two dangers peculiar to this camping ground. First, it was so near to Egypt that it was a very easy matter to return to that land. Second, there was nothing to hinder their oppressors from following after, to recapture the freshly liberated people.
Deliverance From Egypt
To secure the two special objects before Jehovah — separation from the land and deliverance from the hand of the Egyptian — yet another stage was necessary; namely, reaching Marah, where for first time the Israelites were properly “in the wilderness,” separated as well as delivered.
But between Etham and Marah, what took place?
First, the power of Jehovah was marvelously shown in the judgment of the Egyptians.
Second, the deliverance of the people was accomplished.
Third, an impassable barrier effected their permanent separation from the land of the Egyptians.
After the final judgment of the oppressor and their own national deliverance, they sang that marvelous, triumphant song of redemption in Exodus 15. They celebrated the power and excellence of Jehovah, while they anticipated triumphs yet to come. “Thou shalt bring them in, and plant them in the mountain of Thine inheritance.” So they sang. But how soon from those very lips came the sad reversal of their passing convictions!
By the Red Sea deliverance, Israel was consequently fairly launched into the wilderness. Their return into Egypt, by the pathway of waters through which Jehovah had brought them, was a physical impossibility. The waters which rolled over their oppressors equally rolled between them and the land out of which they had been brought. The identical event that accomplished their liberation also accomplished their separation from the land of Egypt.
The Fleshpots of Egypt
On this point, it is noteworthy that the song of redemption is silent. Nor is the reason difficult to discover. As a people, they would have been satisfied, when set free from bondage, to remain in the land “by the fleshpots” and “eat bread to the full” (see Exodus 16:33And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. (Exodus 16:3)). Egypt, while truly the scene of their bondage and misery, was also the scene of the gratification of their fleshly inclinations and desires. But between them and Egypt — the place of gratifying these desires — there now rolled the waters of separation.
It is clear that the experience of being on the “edge of the wilderness” did not and could not include these three wonderful dealings of Jehovah with their enemies and with themselves. There was consequently a vast characteristic difference between their experiences at “the edge of the wilderness” and “in the wilderness.”
“These things were our examples” (1 Cor. 10:6); that is, the things that happened to the Israelites were not only for the Israelites. There is therefore instruction of a practical and profitable nature in these special incidents which happened to Israel. May the gracious Lord give us hearts to appreciate and grace to profit by the lessons therein contained.
It is clear from the type that our God has no intention of leaving His redeemed ones, after they have been sheltered under the blood of Christ from His own righteous judgment, any longer in this world (Egypt). This is a point of extreme importance. Being only on “the edge of the wilderness,” the world is too easily accessed. There is no apparent barrier lying between the believer and the place where his flesh may be gratified.
Judgment, Deliverance
and Separation
The three aspects of the Red Sea already alluded to — judgment, deliverance and separation — are clearly represented in the death of Christ. The scripture in the New Testament for the first two of these is Hebrews 2:14-1514Forasmuch 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; 15And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:14‑15): “That through death He might destroy him that had the power of death, that is, the devil; and deliver them, who through fear of death were all their lifetime subject to bondage.” The scripture for the last is found in Galatians 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4): “Who [Christ] gave Himself for our sins, that He might deliver us from this present evil world.” For these reasons, among others, the Red Sea aspect of Christ’s death is often spoken of.
The blessed Saviour has thus completely fulfilled the type and, by His death, brought about judgment for the enemy and deliverance and separation for the believer. But separation, since it conflicts with natural inclinations and desires in the direction of the world, is not so readily entered into as the two former aspects of Christ’s death. Nevertheless, it is of immense importance to understand spiritually that the death which accomplishes our liberation also accomplishes our separation. This can only be divinely learned by diligently following the guidance of God, as Israel followed the guidance of the pillar of fire and cloud in the wilderness.
The Marah Experience
When, under divine guidance, the Marah stage has been reached in the soul’s history, the death of Christ practically forms, for the believer, a real barrier between him and the world — hence the important difference between “the edge of the wilderness” and “the wilderness” in its full sense.
When the former stage only has been spiritually reached, links with the world are either not yet broken or are easily taken up by the believer, and that because he has not yet seen his separation from it through the death of Christ. It is sorrowful indeed to reflect upon the years during which the soul has still lingered at “the edge of the wilderness,” contrary to God’s express purpose and desire, instead of diligently following the distinct guidance of God, by means of which the soul is led on step by step.
The Bitter Made Sweet
If truly at Marah, separation from the world according to the inclinations and desires of the natural mind is practically discovered to be “bitter,” yet the cross of Christ, of which the tree is a symbol, makes the bitter sweet. There is sweetness sensibly realized in that which separates, since it only separates from that which must hinder and mar the soul’s enjoyment of God and of His heavenly resources in the wilderness. It will readily be seen that food and water obtainable from Egypt could only have marred for Israel “the manna and the springing well” of Jehovah’s heavenly supplying.
We may well and profitably raise the question with ourselves, How is it with us? Are we at “the edge of the wilderness” or in “the wilderness”? We have only to ask ourselves, Have we any unnecessary or voluntary link with the world as to its interests, pleasures, principles or pathway? If so, however long we may have been on our pilgrimage, we are evidently still only at “the edge of the wilderness.” Camping at Marah is not yet ours in divine reality.
Adapted from Christian Truth