III. The great deliverance is to be ever on our lips.
The three regions here named are the inward thought, the outward practice, and the testimony of the lips. Note that that testimony is a consequence of thought and practice.
1. The purpose of the deliverance is to make 'prophets of His law.' Such was the divine intention as to Israel. Such is God's purpose as to all Christians. The very meaning of redemption is there. He has 'opened our lips' that we 'should show forth His praise.' He has regard to 'His own name.' He desires to make us vocal, for the same purpose for which a man strings a harp, to bring sweet music out of it. Words of testimony are a form of love.
2. The other two are incomplete without this vocal testimony.
3. The utterance of the lips, to be worth anything, must rest on and follow the other two. How noble, then, and blessed, how strong and calm and simple our lives would be, if we had this for the one great object of our thoughts, of our practical endeavour, of our words, if all our being was sustained, impelled, made vocal, by one thought, one love!
O my brother, see to it that you give yourself to Him. That great Light will gladden your eyes, will guide your activity, and, like the sunrise striking Memnon's voiceless, stony lips, will bring music. Thought will have one boundless home of 'many mansions.' Work will have one law, one motive, its consecration and strength; and as in some solemn procession, all our steps and all our movements will keep time to the music of our praise to 'Him who loved us.'
A PATH IN THE SEA
'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: 20. 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. 21. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. 22. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. 23. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. 24. And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, 25. And 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. 26. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. 28. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. 29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. 30. Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. 31. And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and His servant Moses.'—EXODUS xiv. 19-31.
This passage begins at the point where the fierce charge of the Egyptian chariots and cavalry on the straggling masses of the fugitives is inexplicably arrested. The weary day's march, which must have seemed as suicidal to the Israelites as it did to their pursuers, had ended in bringing them into a position where, as Luther puts it, they were like a mouse in a trap or a partridge in a snare. The desert, the sea, the enemy, were their alternatives. And, as they camped, they saw in the distance the rapid advance of the dreaded force of chariots, probably the vanguard of an army. No wonder that they lost heart. Moses alone keeps his head and his faith. He is rewarded with the fuller promise of deliverance, and receives the power accompanying the command, to stretch forth his hand, and part the sea. Then begins the marvellous series of incidents here recorded.
I. The first step in the leisurely march of the divine deliverance is the provision for checking the Egyptian advance and securing the safe breaking up of the Israelitish camp. The pursuers had been coming whirling along at full speed, and would soon have been amongst the disorderly mass, dealing destruction. There was no possibility of getting the crossing effected unless they were held at bay. When an army has to ford a river in the face of hostile forces, the hazardous operation is possible only if a strong rearguard is left on the enemy's side, to cover the passage. This is exactly what is done here. The pillar of fire and cloud, the symbol of the divine presence, passed from the van to the rear. Its guidance was not needed, when but one path through the sea was possible. Its defence was needed when the foe was pressing eagerly on the heels of the host. His people's needs determined then, as they ever do, the form of the divine presence and help. Long after, the prophet seized the great lesson of this event, when he broke into the triumphant anticipation of a yet future deliverance,—which should repeat in fresh experience the ancient victory, 'The Lord will go before you; and the God of Israel will be your rearward,' In the place where the need is sorest, and in the form most required, there and that will God ever be to those who trust Him.