1. Red Sea Crossing (13:17-15:21)
As pointed out earlier, God’s purpose in the Exodus was not merely to get the people out of Egypt and into Canaan. That purpose could have been accomplished much more expeditiously than it was. Rather, his purpose was to enter into a vital relationship with them. For that purpose they needed to know and trust him. For that to take place the long way through the wilderness with all its attendant hazards was necessary before they faced the wars of conquest in the Promised Land (13:17-18).
Red Sea (v.18) is actually “Reed Sea,” an apparent reference to the shallow waters at the northern end of the Gulf of Suez. The precise locations of the sites mentioned on the journey toward the sea (13:20-14:2) are uncertain. But it seems apparent that they were generally southeast of the Nile Delta so that the wilderness between the Nile valley and the Gulf of Suez was on their west and the Gulf was on the east (14:2). The pillar of cloud and fire (13:21) was a visual symbol of God’s guiding and protecting presence.
The Egyptians had mastered the use of the horse and light chariot at this time and had turned it into a fearsome weapon (14:7). Perhaps it was confidence in this that led them to change their minds (v.5). This statement is another indication that a simplistic view of God’s hardening the heart (v.4) is unwarranted. See above on 4:21.
In 14:11-12 is the first occurrence of what was to become a familiar refrain. Although the Hebrews knew something of God’s power, they were not convinced of his care. Similarly many today would rather live in bondage to sin because they are afraid to trust God. Nevertheless, Moses had come to the place (contra 5:22-23) where he believed implicitly in God’s intention and ability to deliver. God will gain glory through his creatures either by our submitting to him and being delivered or by our refusing to submit and being crushed (14:17-18).
It is not necessary, to be faithful to the biblical account, to believe that the water of the Reed Sea was hundreds of feet deep, as it would be in the Red Sea proper (see above on 13:17-18) or even in the southern end of the Gulf of Suez. Water ten feet deep would be just as effective a barrier. Nevertheless, it is plain that the Hebrews did not escape the Egyptian army by running through a swamp, as some antisupernaturalists today would maintain. Although natural means (a strong east wind) were employed, the result, in timing, manner, and extent, was supernatural. To deny this claim of the Israelites is to believe that their entire faith is rooted in a fiction.
“Made . . . wheels . . . come off” (14:25) is literally “turned aside the wheels.” The verb translated “turn aside” can also mean “take away,” thus the NIV translation; however, the ancient versions' use of words like “jammed” (see NIV note) suggests that what may have been meant was that the chariot wheels would not run straight and bogged down in the sand of the seabed. The nervousness of the Egyptians is easily understandable in light of their recent experiences with the Lord. Apparently the Egyptians had almost crossed the seabed but in their confusion had turned back just when the waters came together again.
The Song of the Sea (15:1-21). An experience of the delivering power of God is frequently cause for song. The high emotions of joy and gratitude find particular expression in poetry and melody. The great burden of the first three verses is personal. The first person pronoun occurs eight times. God, who has been abstract and impersonal, has acted personally for them. The Maker of the universe is indeed their personal God. This kind of knowledge of God is the particular distinction of biblical religion. For a similar expression see Isa 12:1-3.
The second stanza of the song (15:4-10) emphasizes the contrast between the might of the Egyptians and the might of God. The second person pronoun is prominent; God is the dominant reality. As he promised, they now know him to be Lord. The boast of earth’s mighty is nothing in contrast with the mere breath of God’s nostrils (vv.8-10).
The third stanza (vv.11-19) contrasts God and the gods. As God’s unique character has been shown through delivering his people, so it will be seen in his triumph over the nations (Philistia, Edom, Moab, and Canaan) as he leads the Israelites into their inheritance. Here we see the fulfillment of 8:10 and similar statements: there is none like God. “Your unfailing love” (15:13) refers to the central character of the biblical God. The Hebrew word being translated is hesed, which no single English word can adequately translate. Besides this phrase, words like “mercy,” “grace,” “kindness,” and “lovingkindness” are used. The basic thought is the undeserved, passionate loyalty of a superior to an inferior. Moses is confident that God will continue the unmerited favor he has already shown.
While the men were celebrating with Moses, the women, led by Miriam, were rejoicing with a similar song, of which we have probably only the main theme preserved (15:20-21).