Yahweh Glorified in Salvation and Judgment

Introduction

Every great story has a climax, that high point to which everything has been leading. It is not different with Exodus, except that Exodus has more than one. According to Presbyterian minister and theologian Philip Ryken Exodus has three: the red sea crossing, the giving of the law at Mt. Sinai, and the glory of God descending and filling the tabernacle.[1] We are at the first climax, the final battle between Yahweh and Egypt at the Red Sea. After this we will never see or hear of the Egyptians again in Exodus. The people will never again know bondage in Egypt and the Egyptians themselves won’t trouble Israel again for several centuries. It is this event, the salvation of Israel from Egypt that becomes the backbone for much of Old Testament life, teaching, and theology. Israel owes loyalty to Yahweh because he brought to out of Egypt and gave them the promised land. Israel is later judged because she betrays the LORD by turning to other gods. The prophets when warning Israel and calling her to repentance speak of this moment (Lev. 11:45, Deut. 20:1, Judg 2:1;6:8, 2 Ki 17:36, Amos 2:10). This is how Israel comes to be as a nation. It is also the greatest OT example or type of what salvation through Christ looks like. Israel’s salvation is coming by God and He will receive final glory in both salvation and judgment. Hopefully this can answer some questions.

Can Yahweh fail to save? If the LORD and sovereign Creator of the universe determines and decrees to do something, can anything stand in His way? If we look at scripture ‘til this point, Genesis to this point in Exodus, do we find God’s word failing to come to pass? The answer to these questions is no. The word of the LORD must come to pass because His character and glory are at stake. These things cannot be compromised. A failure would mean that Yahweh was not the true God, rather a god who power and will can be opposed by another power. If this were the case we would have no reason to hope.

Background

We can’t talk about the red sea crossing unless we say a little about the actual red or reed sea. The Dictionary of the Old Testament: Pentateuch says this: “The precise location of the body of water the Israelites crossed when leaving Egypt is not known. Various positions are argued, but at present no conclusion can claim universal support. The present day Red Sea is the large body of water that makes up the northwest arm of the Indian Ocean. This has obviously no bearing on the location of Israel’s crossing, since Israel’s wilderness wanderings were in the Sinai Peninsula.”[2] The Lexham Bible Dictionary says: “The exact location of the Red Sea is unknown; it might be located along the chain of ancient lakes stretching between the Mediterranean Sea and the Gulf of Suez (Kaiser, Exodus, 438). The biblical reference to יָם סוּף (yam suph) may refer to any body of water with marshy reeds in general. If this is the case, the location would be extremely difficult to determine, as most watery areas in the Delta-Sinai area have large reeds growing along the bank. Alternatively, the term might refer specifically to a unique body of water. If this is the case, an exact identification could be possible. However, it is difficult to determine the topography of the ancient lakes in the northeastern Delta because many of the lakes were drained when the Pelusiac branch of the Nile ran dry in the northern Delta-Sinai area between AD 500–1000. Then, in the 19th century AD, the remaining lakes were drained when the Suez Canal was created (Hoffmeier, Ancient Israel in Sinai, 85).” [3] It comes on the provide the following possible locations, which I encourage to explore on your own:

• The Lake Manzelah (Goedicke)

• Gulf of Suez (based on Exod 13:18; Num 33:10–11)

• Gulf of Aqabah (Davies, based on Exod 23:31; Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26)

• Bitter Lakes (Petrie)

• The Bitter Lakes and Gulf of Suez were connected during the Nile flood season (De Bellefonds)[4]

Exposition

Verse 15: How are we to interpret the first half of this verse in light of the preceding verses detailing Moses’s resoluteness? One interpretation is Moses was internally fearful and so cried out to God for assistance, albeit knowing He can deliver. The better one I believe is the LORD is speaking to Moses as the covenant mediator and responding to the cries of the people. I shall go with the latter option in light of the prior verses. The LORD’s response was: Moses, Forward march. The people needed to go forth with confidence that Yahweh would fulfill his promises. The people of God were not to cower in fear or despair as those without hope. Had Yahweh really brought them this far to leave them to destruction? Did He free Israel from bondage only for them re-enslaved or destroyed? The answer to both these questions is an enthusiastic no! Yahweh was acting for His glory and the good of His people. The people needed only to trust and obey.

This is not to say it is ever wrong to cry out to God. It is to say that there is a time for prayer and a time for action. One is not a substitute for the other. They complement each other. Charles Spurgeon, in his sermon Forward Forward Forward, put in this way: “When we have prayed over a matter to a certain degree, it then becomes sinful to tarry any longer; our plain duty is to carry our desires into action, and having asked God’s guidance, and having received divine power from on high, to go at once to our duty without any longer deliberation or delay.”[4]

Verses 16 - 18: Remember that the staff was the instrument of God’s power concerning the signs and wonders. Yahweh was going to demonstrate that He alone was God and Moses was His servant. The LORD was going to be glorified in the salvation of His chosen people. The LORD was going to be glorified in His final judgment of Egypt. Egypt has come out in pride and will be destroyed for daring to challenge the LORD of hosts. When all was said and done Egypt, and the rest of the world, would know Yahweh alone is God and Sovereign in creation. Israel would see, but constantly forget, that nothing is impossible with God (Matt. 19:26). The unimaginable for man is performed merely by God speaking. Israel was in a hopeless situation with no hope of saving itself. There was nothing they could do. By the power of the most high God, freedom was on the way.

Verses 19 - 20: The angel of God is equated with the pillar of cloud, making clear the cloud by day and pillar by night were visible manifestations of Yahweh. As Israel moved forward it didn’t need to worry about what was coming after. They could safely pack up camp, get back into formation, and get on the march as instructed. Yahweh brought up the rear and prevented the Egyptian armies from moving forward until His appointed time. Notice again Yahweh’s absolute sovereignty over His enemies. They didn’t and couldn’t move until He decreed it and went only as far as He intended. Let me one more point.

Notice that although the presence of God was no longer before the people, it hadn’t left the people. Through the people couldn’t see the presence of God any longer, the presence of God was still with the people. To cite Charles Spurgeon again, from his sermon titled The Glory in the Rear: “He might not seem to be their guide, but he had all the more evidently become their guard. He might not for the moment be their Sun before, but then he had become their Shield behind. “The glory of the Lord was their rereward.” The Lord may be very close to thee, dear child, when thou canst not see him, perhaps closer than ever he was when thou couldst see him. The presence of God is not to be measured by thy realization of it.”[6] We must always remember that God with us is not based on our feelings of perceptions. It is the ever-present reality in every situation that enables us to good forward.

Verses 21 - 22: As commanded, Moses stretches forth his hand and suddenly there is a path where there was none. The way of salvation is opened for Israel to freely walk through. The mighty sea was kept as bay. Creation was brought to bear to provide safety for the people of God to move closer to their God.

Here is a glorious display of the reality of salvation: only God could bring it about. We are saved by the power and grace of God for the glory of God. Blessed be the name of the LORD.

Verses 23 - 28: Given over to their sin, according to the judgment of God, Pharaoh’s army resumes its pursuits. Initially oblivious to the hand of God at work, they pursue God’s people in full force with malign intent. In the midst of their charging Yahweh strikes, bringing Egypt into confusion and causing their chariots wheels to turn in, and the Egyptians come to realize they have acted foolishly. God is for His people and their defeat is certain. Unfortunately for them, it is too late. The final judgment of God is upon them. There is no escape. While they attempt to flee from the wrath of God, destruction comes. Not one member of the army is spared. The enemies of God meet their final end. God is glorified in their judgment.

Verses 29 - 31: This is not the fate of the people of God. They are spared destruction. They are saved, with the promise of a relationship with the LORD of hosts, and a certain inheritance. They will not die in bondage but have passed from death to life. In their salvation, they see who Yahweh is. Their response to the LORD’s mighty act is belief, or so we think, and worship of the LORD. Yahweh avenged His people. He saved them. He will bring them to Himself. The past is fully behind them. A new journey begins. Amen.

Practical Application

Israel’s salvation at the red Sea is a model for our salvation in Christ. Both Israel and the Church were saved by the power of God. Yahweh, through Moses, led the people from death to life by passing through the sea. Yahweh, in Christ, brought salvation by taking us from death to life. The enemies of Israel were destroyed by the same power that saved them. The enemies of the church were judged at the cross and will be destroyed by the same power that raised Christ from the dead. Israel believed and was saved and so is the church. Egypt, as with all God’s enemies, opposed God and perished. God is glorified in both salvation in judgment. The question remains which side will we fall upon.

Gospel Application

Revisiting verses 13 - 14 from last week, Moses told the people to stand still and see the salvation of God. What did he mean? As we read, it wasn’t a command to literally stand still and not move anywhere. We have seen the was not the case. It means Israel’s freedom came and would come only by the LORD. Israel couldn’t do anything. Israel was in chains. The people received the benefit of the LORD’s actions. Freedom from bondage was accomplished by God for His glory This is the consistent theme of scripture, as shown in 2 Chr 20:14 -17 and Isaiah 37:33-38. Israel was required to trust and obey. They will not be able to take credit. Later the psalmist would make plain it was / is the LORD victory in battle comes from the LORD (Ps. 44:1-8).

Like Israel, we are unable to save ourselves. We don’t have the power to break the chains of our sin. Sin is a powerful master and its doesn’t let go of anyone freely. By extension, there is nothing we can do in and our ourselves to satisfy the wrath of God or forestall His judgment. The goodness is it doesn’t have to be this way. Jesus Christ came to save sinners. He will unfailing save all those who put their trust in Him. He conquered sin and death on the cross and brings life to all who hope in Him. If you don’t call Christ both savior and Lord and realize you are part of figurative Egypt, I call you repent and believe the gospel. Acknowledge and confess your sin. Believe on the Lord Jesus Christ, that is his death and resurrection. Put your trust in Him, asking to be received into his kingdom and you shall be saved. Don’t delay. The future is promised to no one. Repent and believe the gospel today.

Bibliography

[1] Philip Graham Ryken, Exodus: Saved for God's Glory, (Wheaton, IL: Crossway Books, 2005), WORDsearch CROSS e-book, 389.

[2] Enns, P. (2003). Exodus Route and Wilderness Itinerary. In T. D. Alexander & D. W. Baker (Eds.), Dictionary of the Old Testament: Pentateuch (p. 273). Downers Grove, IL: InterVarsity Press.

[3] Babcock, B. C. (2016). Red Sea. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

[4] ibid.

[5] Spurgeon, C. H. (1864). Forward!20Forward!20Forward! In The Metropolitan Tabernacle Pulpit Sermons (Vol. 10, p. 13). London: Passmore & Alabaster.

[6] Spurgeon, C. H. (1884). The Glory in the Rear. In The Metropolitan Tabernacle Pulpit Sermons (Vol. 30, p. 425). London: Passmore & Alabaster.