(21) The Lord caused the sea to go back by a strong east wind.--By "a strong east wind" we are at liberty to understand one blowing from any point between N.?. and S.E. If we imagine the Bitter Lakes joined to the Red Sea by a narrow and shallow channel, and a south-east wind blowing strongly up this channel, we can easily conceive that the water in the Bitter Lakes might be driven northward, and' held there, while the natural action of the ebb tide withdrew the Red Sea water to the southward. A portion of the channel might in this way have been left dry, and have so continued until the wind changed and the tide began to flow. It is true that Scripture does not speak of the ebb and flow of the tide, since in them there was nothing unusual; but an Egyptian tradition distinctly stated that "Moses waited for the ebb tide in order to lead the Israelites across." (Artipanus, ap. Euseb. Pr?p. Ev., 9:27.) Whether the whole effect was purely natural, or whether (as in so many other cases) Goa used the force of nature so far as it could go, and further supernaturally increased its force, we are not told, and may form what opinion we please.

The waters were divided.--The waters of the Bitter Lakes were for a time separated completely from those of the Red Sea. By gradual elevation and desiccation the channel over which the Israelites passed has probably now become dry land.

Verse 21. - Moses stretched out his hand. As commanded by God (ver. 16). Compare the somewhat similar action of Elijah and Elisha, when they divided the Jordan (2 Kings 2:8, 14). The Lord caused the sea to go back by a strong east wind. The LXX. translate "a strong south wind" (ἐν ἀνέμῳ νότῳ βιαίῳ); but the Hebrew kadim is certainly "east" rather than "south." It is not, however, "east" in the sense of due east, but would include all the range of the compass between N.E. and S.E. If we suppose the Bitter Lakes to have been joined to the Red Sea by a narrow and shallow channel, the action of a south-east wind, by driving the water of the Lakes northward, may have easily produced the effect described in the text. A simultaneous ebb of the lower gulf would have further facilitated the passage. The waters were divided. Water remained in the upper extremity of the Gulf, now the site of the Bitter Lakes, and also, of course, below Suez. The portion of the sea dried up lay probably between the present southern extremity of the Bitter Lakes and Suez. By the gradual elevation and desiccation of the region, it has passed into permanent dry land.

14:21-31 The dividing the Red sea was the terror of the Canaanites, Jos 2:9; the praise and triumph of the Israelites, Ps 114:3; 106:9; 136:13. It was a type of baptism, 1Co 10:1,2. Israel's passage through it was typical of the conversion of souls, Isa 11:15; and the Egyptians being drowned in it was typical of the final ruin of all unrepenting sinners. God showed his almighty power, by opening a passage through the waters, some miles over. God can bring his people through the greatest difficulties, and force a way where he does not find it. It was an instance of his wonderful favour to his Israel. They went through the sea, they walked upon dry land in the midst of the sea. This was done, in order to encourage God's people in all ages to trust him in the greatest straits. What cannot he do who did this? What will not he do for those that fear and love him, who did this for these murmuring, unbelieving Israelites? Then followed the just and righteous wrath of God upon his and his people's enemies. The ruin of sinners is brought on by their own rage and presumption. They might have let Israel alone, and would not; now they would flee from the face of Israel, and cannot. Men will not be convinced, till it is too late, that those who meddle with God's people, meddle to their own hurt. Moses was ordered to stretch out his hand over the sea; the waters returned, and overwhelmed all the host of the Egyptians. Pharaoh and his servants, who had hardened one another in sin, now fell together, not one escaped. The Israelites saw the Egyptians dead upon the sands. The sight very much affected them. While men see God's works, and feel the benefit, they fear him and trust in him. How well were it for us, if we were always in as good a frame as sometimes! Behold the end to which a Christian may look forward. His enemies rage, and are mighty; but while he holds fast by God, he shall pass the waves in safety guarded by that very power of his Saviour, which shall come down on every spiritual foe. The enemies of his soul whom he hath seen to-day, he shall see no more for ever.And Moses stretched out his hand over the sea,.... With his rod in it, as he was directed to, Exodus 14:16. What the poet says (z) of Bacchus is more true of Moses, whose rod had been lift up upon the rivers Egypt, and now upon the Red sea:

and the Lord caused the sea to go back by a strong east wind all that night; and the direction of the Red sea being nearly, if not altogether, north and south, it was in a proper situation to be wrought upon and divided by an easterly wind; though the Septuagint version renders it a strong south wind. No wind of itself, without the exertion and continuance of almighty power, in a miraculous way, could have so thrown the waves of the sea on heaps, and retained them so long, that such a vast number of people should pass through it as on dry land; though this was an instrument Jehovah made use of, and that both to divide the waters of the sea, and to dry and harden the bottom of it, and make it fit for travelling, as follows:

and made the sea dry land; or made the bottom of it dry, so that it could be trod and walked upon with ease, without sinking in, sticking fast, or slipping about, which was very extraordinary:

and the waters were divided; or "after the waters were divided" (a); for they were first divided before the sea could be made dry. The Targum of Jonathan says, the waters were divided into twelve parts, answerable to the twelve tribes of Israel, and the same is observed by other Jewish writers (b), grounded upon a passage in Psalm 136:13 and suppose that each tribe took its particular path.

(z) "Tu flectis amnes, tu mare barbarum--" Horat. Carmin. l. 2. Ode 19. (a) "quum diffidisset se aqua illius", Piscator; so seems to be used in ch. xvi. 20. (b) Pirke Eliezer, c. 42. Targum Jon. & Hieros. in Deut. i. 1. Jarchi, Kimchi, and Arama in Psal. cxxxvi. 13.