The Israelites' Faith

_VERSE 29._By faith, they passed through the Red Sea, as by dry land: which, when the Egyptians had assayed to do, they were drowned.

Hitherto we have heard the faith of Moses alone, highly commended, in two examples. Now follows a commendation of his faith with others: so that here is a new example of faith; to wit, of the Israelites together with Moses. For, Moses is here to be considered not only as one of them, but as a principal agent in this work of faith. And here their faith is commended unto us by a wonderful strange action, which they did, through the power and goodness of God: namely, by their passing through the Red Sea; not by passing over it: for, that might have been by Art; but through it: which is above nature and Art, and merely miraculous. This fact of theirs is largely set down, Exodus 14. And, that it might appear to be every way wonderful as it is indeed, the Author of this Epistle commends it by two circumstances; which notably set forth unto us the strangeness hereof. First, by their manner how they passed through; namely, as by dry Land. Secondly, by the time when; namely then, when the Egyptians following them, were drowned. Here first we will speak of the fact itself, and then of the circumstances.

The fact is set down in the first words; By faith they passed through the Red Sea. The words are plain of themselves; and offer unto us sundry points worthy our observation. And first, it may be asked, who they were that here passed through, by faith? The answer is, the Israelites. But some will say, we read in the History, that when the people came to the Red Sea, they were wonderfully afraid, and murmured against Moses; saying, That it had been better for them to have lived in the bondage of Egypt, than to come into the Desert and there die. Now, how can they murmur impatiently and fearfully, and yet pass through by faith? Answer. At the first indeed they murmured, when they saw the danger they were in, having the huge Army of Pharaoh following them, and the Red Sea before them, and hills and mountains on each side. But howsoever they murmured at the first, yet when Moses spoke words of comfort unto them in the name of the Lord, bidding them not to be afraid, etc.; and when he held up his rod, and entered into the Red Sea before them, then they followed him by faith: and hereupon the Holy Ghost gives unto them the title of true believers.

Here we may learn, that true faith in God's children, is mingled with unbelief. The Israelites' faith was true faith, but yet it was very imperfect and weak: for, if it had been perfect and sound faith, they would never have murmured, nor have been impatient and fearful. But look as it is in nature, so it is in grace. In nature we cannot pass from one contrary to another, but by the mixture of the contraries: As, in light and darkness, the one does not follow the other immediately; but first, there is a mixture of them both in the dawning of the day, and closing of the night: and so it is in other contraries, even in those which concern the soul: Unbelief is a sin; faith is a virtue and grace contrary to it. Now unbelief cannot be expelled by faith, before there be a mixture of them both, and so when faith prevails, unbelief decays; neither can faith be ever perfect, because it is ever mingled more or less with unbelief.

This plainly overthrows the opinion of the Church of Rome, who say, that after a man is regenerate, and believes, there is nothing in him that God can hate. For they imagine that he is so thoroughly sanctified, that there is nothing in him which may properly be called a sin: but here we see their doctrine is false, seeing faith and unbelief are always mingled together.

Secondly, as it falls out with faith, so it is with the rest of God's graces: look as faith is not perfect, but mixed with unbelief, so are all other graces of God whatsoever. The fear of God is not perfect in a man nor the love of God: for, the fear of God is mingled with the fear of men; and the fear of God for his mercy, is mingled with the fear of God for his judgments. And hereby many are deceived; for when they fear God for his punishments, they think themselves to be most miserable and void of grace: but they deceive themselves. For there is no man upon the earth that fears God only for his mercies, and does not fear God also for his punishments in part; for God's graces in this life are ever mingled with their contraries. And therefore to imagine that a man may fear God for his mercies only, and not for judgments also, is to conceive of such a man as none is, nor can be in this life; for the best fear that is in any man living, is a mixed fear.

Further, when Moses had spoken words of comfort unto them, the unbelieving and fearful Israelites, do stir up their hearts to believe. So we accordingly must labour and strive against that inbred unbelief which is in us: for every man has innumerable sins in him that resist faith; and if they be not checked and suppressed, they will master his faith: but he that would have faith to continue and last, must strive against natural unbelief, as the Israelites do in this place; and as the man in the Gospel, Mark 9:24 when he said to Christ, Lord, I believe, help my unbelief, knowing that his unbelief did suppress his faith. And so did the Disciples of our Saviour Christ; when they prayed, Lord increase our faith, Luke 17:5. And David, being oppressed with deadness of heart, stirs up his faith, saying; Why art thou cast down, my soul? etc. wait on God, Psalm 42 verse 11. For, he that has faith, is troubled with unbelief; and the more it troubles him, the less he believes, unless he strive against it manfully.

2. Question. But how many of the Israelites believed, and went over by faith? Answer. Not all: for Paul says, With many of them God was not well pleased; for they were overthrown in the wilderness: 1 Corinthians 10:5. Which shows, that all that passed over had not true faith; for, some believed: and by the force of their faith all went over safely.

Hence we note this (which has been often taught us) that an ungodly man receives many temporal benefits, by the society of God's people which believe: as here the unbelieving Israelites had this benefit, to go through the Red Sea safely, by reason of those that believed. And in the former example, the brute beasts were freed from killing by the Angel, because they belonged to the host of the Lord's people. Now, shall a brute beast have benefit, by being with God's people, and shall not a man much more? Yes undoubtedly: for, so we may read, that for Paul's sake, all the Mariners and Soldiers that were in the Ship, were saved from drowning. Acts 27:24. This point must persuade every one of us, to make choice of the godly for our society, and company, with whom we live and converse; for, by them we reap many benefits, and freedom also from many heavy judgments.

The third point is this: When did the Israelites believe? This circumstance is worth the marking: They believed when they passed through the Red Sea; for, they believed not only in general, that God was their God, as he had promised to their fathers: but they believed, that God would be with them, and give them life in the middle of the Red Sea. A notable point. They believed (as it were) in the middle of their graves (for so might the Red Sea be well called) that God would give them life everlasting, and preserve them safely through the sea, and from their enemies.

In their example we are taught the same duty, to do as they here did. The child of God in this life has innumerable causes of desperation: and sometimes his own conscience will take part with Satan, in charging the soul to be in state of damnation. In this heavy case, what must be done? Surely, at this time, when a man is a castaway in himself, he must even then believe; being in hell (as it were) he must believe that God will bring him to heaven. It is nothing for a man to believe in prosperity, and peace; but in time of desperation to believe, that is a most worthy faith: and indeed, then is the right time for a man to show his faith, when there is in himself no cause of believing. Objection. But when a man is in this case, he cannot believe. Answer. Indeed to believe then, is a wonderful hard thing, and a miracle of miracles: But yet this is the property of true faith, so to do; and if there be but one dram of true faith in the heart that despairs, howsoever it may for a time lie hid, as dead: yet at the length it will make him to hope, and wait for mercy and life at the hands of Almighty God. And therefore, if it shall please God at any time to lay a torment upon our consciences, so as we shall strive with the wrath of God, thinking that he has cast us away; yet for all that, then we must believe God's promises, and set before us his mercies, and therewith refresh us. And if this faith were not, the child of God many sundry times were in a most miserable case; the Lord therefore has most mercifully provided to help him, by the grace of faith. When a man is past all hope of life, he must then believe and hope for life, as the Israelites did in the Red Sea, for preservation. And undoubtedly, this is a comfortable sign of grace, if a man in the horror of conscience, can show forth the least spark of true faith.

Fourthly, note the effect and issue of this faith. They passed through the Red Sea. We say usually, that water and fire be unmerciful creatures; and therefore the natural man fears them both: but the Israelites' faith, makes them not to fear the water; but it makes them bold, even to pass through the sea. The like we may see for fire, in the 3 children, Daniel 3:16, 23; who were not afraid of the hot burning oven, but were as bold in it, as out of it. Ravenous and wild beasts are terrible unto men; but faith makes a man not to fear them: and therefore Daniel fears not the Lions, though he were thrown into their den to be devoured, Daniel 6:22. Great is the fruit and force of faith: it takes from a man the fear of those creatures, which by nature are most terrible. And here we see a cause, why the holy Martyrs of God died most cheerfully. A man would think it strange, that one should go into the fire, rejoicing, as many of them did: but the reason is, Because they had faith in their hearts, which takes away the fear of the most fearful creatures.

But if it be so (may some say) that the Israelites by faith went through the Red Sea, not fearing the water; why may not we that believe, now do the same? For we have the same faith that they had. Answer. We have indeed the same faith, and yet we cannot pass through waters as they did. For, their faith rested on two promises: first, on this made to Abraham, I will be thy God, and the God of thy seed; Secondly, on a particular promise made to Moses. For, when he commanded him to go through the Red Sea; withal he made a promise, to keep and preserve them: and this they believed, and so went through. Now, howsoever we have justifying faith, having the same general promise; yet we have not the like particular promise, That if we pass through the Red Sea, God will be with us and save us. And therefore, if any man shall adventure to do so, let him look for nothing but death; for, it is not an action of faith, but of presumption. And therefore Peter sank, when he would needs walk unto Christ upon the sea, having no such hold upon God's special promise, as here they had: and the Egyptians following presumptuously were drowned. Wherefore, let us here be warned, not to attempt to do extraordinary works, without God's special warrant: for, a particular faith, requires a particular promise, besides the general promise of God in Christ.

Further, let us here observe a wonderful work of God's mercy and power. When these servants of God were brought into extremity of danger, so as they were in a desperate case for their temporal life; yet then the Lord finds a way of deliverance. And indeed, if a man consider aright of it, he must needs acknowledge that these Israelites were in a pitiful case; for, they had the red sea before them, and mountains on each side, and themselves hindered from flight, by their bag and baggage, and with their children, and the huge host of Pharaoh behind them; so as to man's reason, there was nothing but present death to be looked for: yet the Lord in mercy to save them, makes a way where there was no way, and opens them a gap to life, when natural reason could lay before them nothing but violent death. Which shows the wonderful mercy of God, to his own people and servants. And the like thing we may read of in David, when he abode in the wilderness of Maon: for there Saul followed him, and he and his men compassed David and his men round about, 1 Samuel 23.26, 27. Now, what hope of deliverance was there for David? Answer. Surely this only: David was the servant of God, and the Lord preserved him, that he might rule his people after Saul's death; and therefore he escapeth, though wonderfully: for, a messenger comes to Saul and bids him haste, for the Philistines invaded the Land; and so Saul returned from pursuing David, and went against the Philistines.

Hence we learn this general rule, that in the extremity of all danger, God has means to preserve and save his own children and people. Which must teach us, to commend our case to GOD, and to rest on him in all dangers; for, when our case is desperate in our sight, then are we fittest for God's help. Let us therefore in such cases, learn to practice our faith; and then especially to cast ourselves upon GOD. This, Jehoshaphat did most notably: for, being assaulted with the huge armies of the Moabites, Ammonites, etc. he prayed unto the Lord most fervently, saying; 2 Chronicles 20.12, Lord, there is no strength in us, we know not what to do; but our eyes are towards thee: and, thus doing, was preserved; for, God will in no extremity forsake them that trust in him.

The red sea.] In many places of the old testament, it is called the sea of rushes, Psalm 106.7, 9. Or, the sea of sedges, Jeremiah 49.21. It is a corner of the Arabian sea, that parts Egypt and Arabia. Those, which have seen it in travel, say, it has no other colour than all other seas have; Why then is it called the red sea? Answer. To omit many supposed causes hereof, there be two especially, for which it is so called. 1 Because of the red sand; for both the bottom of the sea, and the shore, are full of redder sand, than ordinarily is elsewhere. 2 Some think it is called the red sea, by reason of the sedges and bulrushes which, grow much at the sea side, and be of a red colour; which, by reflection, may make the same colour appear on the water. But this need not to trouble any man: for the Holy Ghost uses the same name, which commonly the men of that country gave unto it. And thus much of their fact, that they by faith passed through the red sea. Now we come to the two circumstances, whereby it is commended.

The first circumstance is, the manner of their going through the red sea: they went through as on dry land. This must not be conceived to be, by help of bridge or ship, nor by means which men use, as swimming, sailing, or wading; but their passage was miraculous: for, the waters stood like walls on both sides of them. And the channel of the sea was as a pavement or dry land; Exodus 14.22. which notably sets forth the strangeness of this fact, showing that it was a wonderful work of God. And this also confutes certain enemies of the Scripture, who have caviled at all the miracles which are recorded therein: accounting of Moses but as a Magician and Sorcerer, and of the miracles which he did, as of illusions: and for this miracle they make no account of it; for (say they) Moses being a great scholar, and a wise man, knew the time of the rise and fall of the waters, and knew the fords and shallow places: therefore he took his time, and found a place so shallow, that when the tide was past, the sands were bare and dry (as the marshes in England are) and then he led the host of Israel through. But Pharaoh and his host following them, were drowned, because they went through at the flowing of the sea? Answer. Whereas they say that this their passage was no miracle, here we see it is overthrown by this circumstance of the manner of their passing over: for, the bottom of the sea was as a pavement, and as ground on which no waters fall. Now, in most places of the sea, where the waters ebb and flow, the ground is never fully dry, but watery and full of moist places.

Again, the waters passed not away as at an ebb, but stood as walls on each side of the host of Israel, both on the right hand and on the left: both which show plainly, there was no vantage taken by the ebbing and flowing of the water (as ungodly Atheists do cavil, deriding God's works to their own destruction) but a mighty and miraculous work of God, first making the waters stand like two walls, and then making the earth under it firm and dry, contrary to nature in them both.

The second circumstance is, concerning the time when they passed through; even, then when the Egyptians assaying to do the same, were drowned. Mark the words; for the thing is strange. The Egyptians come armed after the Israelites, with a huge great Army. Now, the Israelites they take into the sea; and the Egyptians seeing them, stand not still upon the bank, but adventure after them, not by ship, but the same way that the Israelites took before them: but yet without any warrant or commandment from God: so great was their malice against them; and yet a man would have thought they durst never have adventured into the sea after them, especially as they did.

Here, by this fact of Pharaoh and his men, we learn, that when God forsakes a man, and leaves him to himself, he does nothing else but run headlong to his own destruction. God (as Moses says) raised up Pharaoh to show his power upon him: and now it pleases God to leave him to himself, and he pursues the Israelites to his own destruction. And this is the course and state of all those that are forsaken of God. The consideration whereof must teach us a special clause to be used of us in our prayers: we must ever remember to pray for this, That God would never wholly forsake us, nor cast us off. This condition is more fearful than the estate and condition of any creature in the world besides: for when God forsakes a man; all that he does, is hastening himself to his own destruction. David knew this well, and therefore he prays, Oh, knit my heart unto thee, that I may fear thy name, Psalm 86.11. And again, he prays that the Lord would not forsake him overlong, Psalm 119.8; as if he should say, if it be thy pleasure to try me by leaving me to myself: yet, O Lord let it be but for awhile, forsake me not overlong. This is the scope of the sixth petition, Lead us not into temptation: where we are taught to pray, that God would not forsake us, or leave us to ourselves; or to the power of Satan; but that he would be with us, and show his power in our weakness continually. And this may enforce us unto this petition: for, the consideration, That men forsaken of GOD, do nothing but work their own destruction, is many times a cause of great trouble of mind. For, some desiring to see such as hang or drown themselves, by beholding of them get this conceit into their heads, that God will likewise forsake them as he has done these whom they behold, and so shall they make away themselves; whence follows great trouble, and anguish of soul for a long time. Now, how must a man or woman in this case help themselves? Answer. The best way is, by prayer to crave at God's hands, that he would ever be with them, and never wholly forsake them. And further, this must be remembered withal, that GOD will never forsake any of his servants before they first forsake him: and therefore they that can say truly and unfeignedly, that they desire to serve God, and to be his servants, and seek this blessing by prayer, they may stand fast on this ground, that God will never forsake them, till they first forsake him. And therefore Azariah the Prophet says notably to King Asa, 2 Chronicles 15.2, The Lord will be with you while you be with him; and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. And James says, Draw near to God, and he will draw near to you, James 4.8. It was never heard that God did ever forsake any that did seek him. And if the causes were known why men make away themselves, it would prove (generally) to be thus; because they first by some fearful sins have forsaken God, and then he in his Justice forsakes them. And therefore they that are troubled with this temptation, must pray that they may stick fast unto God by faith and holiness: and so will he never forsake them.

Secondly, in this circumstance, that the Egyptians following the Israelites, were drowned, we have a notable pattern of the state and condition of all persecutors of God's church. In Pharaoh and his host we may see their end, which is usually destruction: that is their reward for persecuting God's Church. Cain slays Abel that notable servant of GOD: but his reward was this, he was cast forth of God's Church, Genesis 4.11, 13. and stricken in God's just judgment with final desperation. Saul persecuted David: but his end was to kill himself with his own sword, 1 Samuel 30.4. And Jezebel she persecutes the Prophets and children of God: but her end was this, the dogs did eat her flesh. The whole stock of the Herods were great enemies to Christ: But their name was soon rooted out; and Herod, called Agrippa, that slew James, and persecuted Peter, was eaten up of worms. Many great Emperors in the primitive Church were persecutors: but they died desperately. And Julian, for one, once a Christian, died blaspheming Christ; and, casting his blood up towards heaven, cried, Thou hast overcome O Galilean, thou hast overcome. And to come nearer these times; what reward from God the persecutors of the Church have had, we may read in the book of Acts and monuments, which was penned for that purpose. And to come to these our days, the whole band of those that call themselves leaguers, in France, Italy, Spain, etc. like the Tabernacles of Edom and the Ishmaelites, Moab, and the Hagarenes, etc. Psalm 83.5, 6, they vow the destruction and persecution of God's Church: but yet God's Church stands; and he so contrives the matter, that they draw swords against themselves, and slay and poison one another. Herein does God graciously make good his promise to his Church, that the weapons made against her shall not prosper. And Zechariah 12.3, there is a prophecy of the Church in the new Testament: the Lord says, He will make Jerusalem (that is his Church) an heavy stone; for all people that lift it up shall be torn, though all the people of the earth be gathered against it: where the Prophet sets down, notably, what shall be the condition of those that persecute God's Church: the more they persecute her, the more they shall have God's hand against them to confound them. Daniel 2.34, there is mention made of a stone hewn out of a rock without hands, which smote the image upon the feet, which were of iron and clay, and broke them to pieces. By that stone, is meant the kingdom of Christ, which shall dash in pieces the kingdoms of the earth, which set themselves against Christ, and his kingdom. For, Christ must reign till he has put all his enemies under his feet: so that destruction is the end of the enemies of God's Church. For, the hand of the Lord shall be known among his servants, and his indignation against his enemies, Isaiah, 66.14. And thus much of the second circumstance.

Now, in this whole fact of the Israelites passing through the red sea, towards the Land of Canaan, there is a notable thing signified; namely, Baptism. So Paul saith, The Israelites were baptized unto Moses in the sea, 1 Corinthians 10:2. Yet we must remember, it was not ordinary Baptism, but extraordinary; never administered before, and never shall be so again, for aught we know. The Minister of this Baptism, was Moses; an extraordinary Minister, as the Baptism was extraordinary. The outward sign was the red sea; or rather, the water of the red sea. The departing of the children of Israel out of Egypt through the red sea, signifies the departing of the children of God out of the kingdom of darkness, from the power of sin and Satan. And the drowning of Pharaoh, with all his host in the red sea, signified the subduing of the power of all spiritual enemies, with the pardon and death of sin; which stands partly in the abolishing of sin, and partly in newness of life. And to this alludes the Prophet Micah, saying; He will subdue our iniquities, and cast all their sins into the bottom of the sea: Micah 7:19. As if he should say, Look as God subdued Pharaoh, and all his host, in the bottom of the sea; so will he cast, and put away the sins of his people.

From this we learn two points: 1. That the Baptism of infants has warrant in God's word, howsoever some men be of a contrary opinion: for, here we see all the Israelites were baptized in the sea; and among them no doubt were many children. If it be said, this baptism was extraordinary, and is no ground for ours. Answer: True: it was extraordinary for the manner; but yet herein, the matter and substance, and the thing signified is ordinary, and the end all one with ours: and therefore the baptizing of infants in the red sea, is some warrant for the baptism of infants in the Church nowadays.

Secondly, here we may learn another instruction. As the Israelites went through the red sea (as through a grave) to the promised land of Canaan; so we must know, that the way to the spiritual Canaan, even the kingdom of heaven, is by dying unto sin. This is a special point to be considered of every one of us: we profess ourselves to be Christians, we hear God's word, and receive the sacraments, which are the outward badges of Christians, and we persuade ourselves of life everlasting after death: well, if we would have that to be the end of our journey, then we must take the Lord's plain way in this life; which is, to die unto all our sins. So it is said, they which are Christ's, have crucified the flesh with the affections and lusts thereof: where, this duty is enjoined to every Christian; he must crucify the lusts and affections of the flesh, and not live in sin. For, a man cannot walk in sin, and so run the broad way to hell, and yet wait for the kingdom of heaven; these two will not stand together: and therefore, if we would walk worthy the calling of Christianity, we must have care that all our sins, whether they be of heart or life, little or great, new or old, may be mortified and abolished. Many will for a time become civil, and seem to be religious, especially when they are to receive the Lord's supper; but when that time of the sacrament is past, then they return to their old custom in sinning again: whereby it appears, that their change was but in show, to blind the eyes of men. And do we not each Sabbath profess ourselves good Christians, and seem to glory in it, by keeping this day with such solemnity? But alas! as soon as that day is past, many (and some even this day) run into all riot. This is not Christianity; this is not the way to heaven: but, if ever we think to come to Canaan, we must kill and bury our sins, we must die unto them; or else we shall never come to the end of Christianity: namely, eternal life. And thus much of this circumstance, and also of the example itself.

Verse 29. By faith, they passed through the Red Sea, as by dry land: which, when the Egyptians had assayed to do, they were drowned.

Until now we have heard of Moses's faith alone, commended through two examples. Now follows a commendation of his faith together with others — a new example of faith, belonging to the Israelites along with Moses. Moses here is to be seen not only as one of them but as the principal actor in this work of faith. Their faith is commended through a wonderful and remarkable act they performed through God's power and goodness: their passing through the Red Sea. Not passing over it — that might have been accomplished by human means — but through it. This is beyond nature and human ability; it is purely miraculous. This act is described in full in Exodus 14. To make clear in every way how extraordinary it was, the author of this letter highlights it through two circumstances that draw out its remarkable character. First, the manner in which they passed through: 'as by dry land.' Second, the timing: while the Egyptians who followed them were drowned. We will first discuss the act itself and then take up the circumstances.

The act is stated in the opening words: 'By faith they passed through the Red Sea.' The words are plain and offer several points worth considering. First, one might ask: who were they who passed through by faith? The answer is: the Israelites. But some will point out that the historical account shows when the people came to the Red Sea, they were badly frightened and complained against Moses, saying it would have been better to remain in slavery in Egypt than to come out into the desert and die there. How can they be said to have murmured fearfully and impatiently and yet pass through by faith? The answer is this: at first they did complain, when they saw the danger they were in — Pharaoh's vast army behind them, the Red Sea ahead, and hills and mountains on both sides. But however much they complained at the start, when Moses spoke words of comfort to them in the Lord's name — telling them not to be afraid — and when he lifted his staff and led them into the Red Sea, they followed him by faith. And it is on this basis that the Holy Spirit gives them the title of true believers.

From this we learn that true faith in God's children is mixed with unbelief. The Israelites' faith was genuine, but it was very imperfect and weak. If it had been complete and strong, they would never have complained, nor been impatient and afraid. But as it is in nature, so it is in grace. In nature we cannot move from one extreme to its opposite except through a mixture of both. Light and darkness do not simply replace each other — first there is a blending of them both in the dawning of the day and the fading of the night. The same is true in the realm of the soul. Unbelief is a sin; faith is the virtue that stands opposed to it. Unbelief cannot be driven out by faith without first a period where both are mixed together. As faith grows stronger, unbelief weakens — but faith can never be perfect in this life, because it is always mixed to some degree with unbelief.

This plainly overturns the teaching of the Church of Rome, which holds that after a person is born again and believes, there is nothing in him that God can hate. They imagine that such a person is so thoroughly sanctified that nothing in him can properly be called sin. But here we see that their doctrine is false — for faith and unbelief are always mixed together.

Second, what is true of faith is equally true of all God's other graces. Just as faith is not perfect but mixed with unbelief, so every other grace of God is similarly imperfect. The fear of God is not perfect in any person, nor is the love of God. The fear of God is mixed with fear of men, and the reverent fear of God for His mercy is mixed with fear of His judgments. Many people are confused by this. When they fear God because of His punishments, they conclude they must be utterly wretched and devoid of grace. But they are mistaken. There is no one on earth who fears God only for His mercies without also fearing Him in part for His judgments. God's graces in this life are always mixed with their opposites. To imagine a person who fears God only for His mercy and not at all for His judgments is to conceive of a person who does not exist and cannot exist in this life. The best fear found in any living person is a mixed fear.

Furthermore, after Moses spoke words of comfort to them, the fearful and unbelieving Israelites stirred themselves up to believe. In the same way, we must labor and strive against the inborn unbelief that is in us. Every person has countless sinful tendencies that resist faith — and if they are not checked and pushed back, they will overpower his faith. Anyone who wants faith to continue and grow must fight against natural unbelief, as the Israelites do here, and as the man in the Gospel did when he said to Christ, 'I do believe; help my unbelief' (Mark 9:24) — knowing that his unbelief was holding his faith down. The disciples of our Savior Christ did the same when they prayed, 'Increase our faith!' (Luke 17:5). And David, overwhelmed by spiritual deadness, roused his faith by saying: 'Why are you in despair, O my soul? Hope in God' (Psalm 42:11). Whoever has faith is troubled by unbelief — and the more it troubles him, the less he believes, unless he fights against it with determination.

Second question: But how many of the Israelites believed and crossed over by faith? Answer: Not all of them. Paul says, 'With most of them God was not well-pleased; for they were laid low in the wilderness' (1 Corinthians 10:5). This shows that not everyone who crossed over had true faith. But some did believe — and it was the power of their faith that brought them all across safely.

From this we note once again — a truth we have observed before — that an ungodly person receives many outward benefits by being in the company of God's believing people. Here the unbelieving Israelites received the benefit of passing safely through the Red Sea because of those who believed. In the earlier example, the animals were spared from the destroying angel because they belonged to the Lord's people. If a mere animal receives benefit from being among God's people, how much more should a human being? Without question — much more. We can read how for Paul's sake all the sailors and soldiers in the ship were saved from drowning (Acts 27:24). This should persuade each of us to choose the godly as our companions — the people we live with and associate with — for through them we receive many benefits and are spared from many heavy judgments.

The third point is this: when did the Israelites believe? This detail deserves close attention. They believed as they were passing through the Red Sea. Their faith was not only a general faith that God was their God as He had promised their fathers — they believed that God would be with them and keep them alive in the middle of the Red Sea. A remarkable point. They believed — as it were, standing in the middle of their own graves, for the Red Sea might well be called that — that God would give them life and bring them safely through the sea and away from their enemies.

Their example teaches us the same duty — to do as they did here. A child of God in this life has countless reasons for despair. Sometimes his own conscience joins forces with Satan in charging his soul with being in a state of damnation. In such a desperate condition, what is to be done? At the very moment a person feels like a castaway — as though he were in hell — he must still believe. He must believe that God will bring him to heaven. It is nothing extraordinary for a person to believe when things are going well and there is peace. But to believe in a time of despair — that is a most worthy faith. In fact, that is the proper time for a person to display his faith: when within himself there is no ground for believing. Objection: But when a person is in this state, he cannot believe. Answer: It is indeed a wonderfully hard thing to believe then — a miracle of miracles. But this is the very property of true faith — to do exactly that. If there is even a tiny grain of true faith in a despairing heart, however much it may lie hidden and as if dead for a time, it will at last cause him to hope and wait for mercy and life from Almighty God. Therefore, if God should at any time lay such torment upon our consciences that we find ourselves wrestling with the sense of His wrath — feeling as though He has cast us away — even then we must hold on to God's promises, set His mercies before our eyes, and refresh ourselves with them. Without this kind of faith, God's children would many times be in a completely hopeless condition. The Lord has therefore mercifully provided for them by the grace of faith. When a person has given up all hope of life, he must still believe and hope for life — as the Israelites did in the Red Sea, trusting for preservation. And without question, this is a comforting sign of grace: if in the horror of a terrified conscience, a person can produce even the smallest spark of true faith.

Fourth, notice the effect and outcome of this faith: 'They passed through the Red Sea.' We commonly say that water and fire show no mercy — and natural people fear both. But the Israelites' faith kept them from fearing the water and made them bold enough to walk through the sea itself. We see the same with fire in the three young men in Daniel 3:16, 23 — they were not afraid of the blazing furnace and were as calm inside it as outside. Wild animals terrify people naturally — but faith removes that fear. This is why Daniel was not afraid of the lions even when he was thrown into their den to be devoured (Daniel 6:22). The fruit and power of faith is great. It strips away a person's fear of the very things that by nature are most terrifying. This also explains why God's holy martyrs died with such peace and even joy. It would seem impossible that anyone would walk into a fire rejoicing — and yet many of them did. The reason is that they had faith in their hearts, which takes away the fear even of the most dreadful things.

Some may ask: if the Israelites by faith walked through the Red Sea without fearing the water, why can we not do the same? We have the same faith they had. Answer: We do indeed have the same faith, and yet we cannot pass through waters as they did. Their faith rested on two promises. First, the general promise made to Abraham: 'I will be your God and the God of your descendants.' Second, a particular promise made to Moses — when God commanded him to go through the Red Sea, He also promised to protect and preserve them. They believed this promise and so walked through. However much we have justifying faith through the same general promise, we do not have the specific promise that if we walk through the Red Sea, God will be with us and save us. Therefore if anyone were to attempt it, he should expect nothing but death — for it would not be an act of faith but of presumption. Peter sank when he tried to walk to Christ on the water, because he had no such hold on a specific divine promise as the Israelites had here. And the Egyptians who presumed to follow were drowned. Let us be warned by this: do not attempt extraordinary works without God's specific authorization. A particular act of faith requires a particular promise, in addition to the general promise of God in Christ.

Let us also observe here a wonderful work of God's mercy and power. When these servants of God were brought to the very brink of destruction — when their situation in terms of their physical lives was hopeless — the Lord found a way of deliverance. If a person thinks carefully about their situation, he must acknowledge how desperate the Israelites truly were: the Red Sea was before them, mountains on both sides, their movement hindered by their belongings, their women and children with them, and Pharaoh's vast army pressing from behind. By every human calculation, there was nothing to look for but immediate death. Yet in His mercy, the Lord made a way where there was no way, and opened a path to life at the very moment when reason could see nothing ahead but violent death. This demonstrates the remarkable mercy of God toward His own people and servants. We see the same pattern with David when he hid in the wilderness of Maon. There Saul pursued him and 'Saul and his men surrounded David and his men to capture them' (1 Samuel 23:26-27). What hope of deliverance was there for David? The answer: simply this — David was God's servant, and the Lord preserved him to govern His people after Saul's death. And so he escaped, though remarkably: 'A messenger came to Saul, saying, Hurry and come, for the Philistines have made a raid on the land. So Saul returned from pursuing David and went to meet the Philistines.'

From this we learn a general rule: in every extremity of danger, God has a means to preserve and save His own children and people. This must teach us to commit our situation to God and rest in Him in all dangers. When our case looks desperate to us, we are in precisely the right condition to receive God's help. Let us therefore in such situations practice our faith and cast ourselves on God above all. Jehoshaphat did this most remarkably. When he was attacked by the vast armies of the Moabites and Ammonites, he prayed to the Lord with great urgency: 'Lord, we do not know what to do, but our eyes are on You' (2 Chronicles 20:12). In doing so, he was preserved — for God will not abandon in any extremity those who trust in Him.

'The Red Sea.' In many places in the Old Testament it is called 'the Sea of Reeds' (Psalm 106:7, 9) or 'the Sea of Sedges' (Jeremiah 49:21). It is an arm of the Arabian Sea that separates Egypt from Arabia. Travelers who have seen it say it has no different color from any other sea. Why then is it called the Red Sea? Setting aside other suggested explanations, there are two main ones. First, because of the red sand — both the seabed and the shoreline are notably redder than is ordinarily found elsewhere. Second, some believe it is called the Red Sea because of the reeds and rushes that grow abundantly along its shores, which are of a reddish color and may cast that hue onto the water by reflection. But this question need not trouble anyone. The Holy Spirit simply uses the name that was commonly given to it by the people of that region. That is enough on their act of passing through the Red Sea by faith. Now we come to the two circumstances by which it is commended.

The first circumstance is the manner in which they passed through the Red Sea: 'they went through as on dry land.' This was not accomplished by any bridge or ship, nor by ordinary human means such as swimming, sailing, or wading. Their passage was miraculous — the waters stood like walls on both sides of them. The channel of the sea became 'a pavement of dry land' (Exodus 14:22), which powerfully shows the extraordinary nature of this act and confirms it as a wonderful work of God. This also refutes certain critics of Scripture who have attacked all the miracles recorded in it. They regard Moses as nothing more than a skilled magician and his miracles as tricks. As for this particular miracle, they dismiss it entirely — saying that as a learned and wise man, Moses knew the tidal patterns and the shallow fords of the sea. He simply timed his crossing and found a place so shallow that when the tide went out, the sand was bare and dry (much like English tidal flats), and then led Israel across. And as for Pharaoh and his army drowning — they say it was simply because they went in at high tide. Answer: The claim that this crossing was no miracle is overturned by this very circumstance — the manner of their passage. The seabed was like a paved road, completely dry, with no water on it at all. In most tidal areas, when the water recedes, the ground left behind is never truly dry — it remains saturated and full of wet, muddy patches.

Furthermore, the waters did not recede as in an ordinary tide. They stood as walls on both sides of Israel, 'on their right hand and on their left.' Both of these details make it unmistakably plain that there was no natural advantage taken by timing the tides — as godless skeptics cavil, mocking God's works to their own destruction. It was a mighty and miraculous act of God: He made the waters stand like two walls and at the same time made the ground beneath them firm and dry — contrary to the natural behavior of both.

The second circumstance concerns the time when they crossed: at the very moment when the Egyptians, attempting to do the same, were drowned. Mark the words carefully, for the thing is remarkable. The Egyptians came in full military force after the Israelites, with a massive army. The Israelites entered the sea. The Egyptians, seeing them, did not stand still on the bank — they followed after them, not by ship but by the same path Israel had taken. And they did this without any word or command from God. So great was their hatred of Israel. Yet one would think they would never have dared follow them into the sea — especially in the manner they did.

From Pharaoh's act and the act of his men, we learn that when God abandons a person and leaves him to himself, that person does nothing but rush headlong toward his own destruction. God, as Moses records, 'raised up Pharaoh to demonstrate His power upon him.' Now it pleased God to leave him to himself — and he pursued the Israelites to his own ruin. This is the condition of all who are forsaken by God. This truth should teach us to include a particular request in our prayers: we must always pray that God would never completely forsake us or cast us off. This condition is more terrible than any other state a creature could be in. When God forsakes a person, everything that person does only hastens his own destruction. David understood this well. He therefore prayed: 'Unite my heart to fear Your name' (Psalm 86:11). And in another place he prayed that the Lord would not forsake him 'too long' (Psalm 119:8) — as if to say: if it pleases You to test me by leaving me to myself for a time, yet O Lord, let it be only a season — do not forsake me too long. This is the heart of the sixth petition of the Lord's Prayer: 'Lead us not into temptation.' Here we are taught to pray that God would not forsake us or leave us to ourselves or to Satan's power, but would be with us and display His strength in our weakness continually. This petition should compel us, because the thought that those forsaken by God do nothing but work their own ruin is itself a cause of great inner distress. Some people — after seeing others who have hanged or drowned themselves — get the thought into their minds that God will likewise abandon them as He did those they witnessed, and that they will do the same. Great anguish and torment of soul follows. What should a person do in such a case? The best course is to pray earnestly to God that He would always be with them and never completely forsake them. And this must also be remembered: God will never forsake any of His servants until they first forsake Him. Therefore, those who can say truly and sincerely that they desire to serve God, to belong to Him as His servants, and who seek this assurance through prayer — they may stand firm on this foundation: God will never forsake them until they first forsake Him. This is what the prophet Azariah said remarkably to King Asa: 'The Lord is with you when you are with Him. And if you seek Him, He will let you find Him; but if you forsake Him, He will forsake you' (2 Chronicles 15:2). And James says: 'Draw near to God and He will draw near to you' (James 4:8). It has never been heard that God forsook anyone who was truly seeking Him. If the reasons why people take their own lives were fully known, it would turn out generally to be this: because they had first forsaken God through some terrible sin, and He in His justice then forsook them. Therefore those troubled by this temptation must pray to hold fast to God through faith and holiness — and if they do, He will never forsake them.

Second, in this circumstance — that the Egyptians who followed the Israelites were drowned — we see a striking picture of the condition of all persecutors of God's church. In Pharaoh and his army we can see the typical end of persecutors: destruction. That is their reward for persecuting God's church. Cain killed Abel, that notable servant of God — and his reward was to be 'cast out' from God's presence (Genesis 4:11, 13) and struck in God's just judgment with a final despair. Saul persecuted David — and his end was to fall on his own sword (1 Samuel 31:4). Jezebel persecuted the prophets and God's people — and her end was that 'the dogs ate her flesh.' The whole Herod family were great enemies of Christ — yet their line was quickly extinguished. Herod Agrippa, who killed James and persecuted Peter, was eaten by worms. Many great emperors in the early church were persecutors — and they all died miserably. Julian, who had once been a Christian, died blaspheming Christ. Throwing his blood up toward heaven, he cried out: 'You have conquered, O Galilean, you have conquered.' For those nearer our own times, what rewards God has given to persecutors of the church has been recorded in the Book of Acts and Monuments, written for that very purpose. And in our own day, the whole league of those in France, Italy, Spain, and elsewhere — like 'the tents of Edom and the Ishmaelites, Moab and the Hagrites' of Psalm 83:5-6 — have vowed to destroy and persecute God's church. And yet God's church stands. He so directs events that they draw swords against each other and kill and poison one another. In this, God graciously fulfills His promise to His church — that 'no weapon formed against her will prosper.' Zechariah 12:3 contains a prophecy about the church in the New Testament age. The Lord says He will make Jerusalem — that is, His church — 'a heavy stone for all the peoples; all who lift it will be severely injured, though all the nations of the earth are gathered against it.' The prophet makes plain what awaits those who persecute God's church: the more they persecute her, the more God's hand will be against them to crush them. In Daniel 2:34, a stone is described 'cut out without hands, which struck the statue on its feet of iron and clay and crushed them.' That stone represents the kingdom of Christ, which will shatter the kingdoms of the earth that set themselves against Christ and His kingdom. For Christ must reign until He has put all His enemies under His feet. Destruction is the final end of all enemies of God's church. 'The hand of the Lord will be made known to His servants, but He will be indignant toward His enemies' (Isaiah 66:14). That is enough on the second circumstance.

In the whole account of the Israelites crossing the Red Sea on their way to Canaan, there is something of great significance being represented: baptism. Paul says, 'Our fathers were all baptized into Moses in the sea' (1 Corinthians 10:2). Yet we must keep in mind that this was not ordinary baptism but an extraordinary one — never administered in this way before and, as far as we know, never to be repeated. The minister of this baptism was Moses — an extraordinary minister for an extraordinary baptism. The outward sign was the Red Sea — or rather, the waters of the Red Sea. The departure of the children of Israel from Egypt through the Red Sea signifies the departure of God's children from the kingdom of darkness and from the power of sin and Satan. The drowning of Pharaoh and all his army in the Red Sea signifies the defeat of all spiritual enemies and the pardon and death of sin — which involves both the abolishing of sin and newness of life. The prophet Micah alludes to this when he says, 'He will tread our iniquities under foot. Yes, You will cast all their sins into the depths of the sea' (Micah 7:19). He is saying, in effect: just as God destroyed Pharaoh and all his army at the bottom of the sea, so He casts away and removes the sins of His people.

From this we learn two points. First, the baptism of infants has warrant in God's word, despite what some may argue to the contrary. Here we see that all the Israelites were baptized in the sea — and among them were certainly many children. If someone objects that this baptism was extraordinary and therefore cannot ground our practice — The answer is this: true, it was extraordinary in its manner. But the substance, the thing signified, and the purpose are the same as ordinary baptism. Therefore the baptizing of infants in the Red Sea provides some warrant for the baptism of infants in the church today.

Second, here is another lesson. Just as the Israelites passed through the Red Sea — as through a grave — to the promised land of Canaan, so we must understand that the way to the spiritual Canaan, the kingdom of heaven, is through dying to sin. This is a point every one of us must take seriously. We profess to be Christians. We hear God's word and receive the sacraments, which are the outward marks of Christians. We expect everlasting life after death. Well, if we want that to be our destination, we must take the Lord's plain path in this life: dying to all our sins. It is written that 'those who belong to Christ Jesus have crucified the flesh with its passions and desires.' This duty is required of every Christian. He must put to death the desires and passions of the flesh and not go on living in sin. A person cannot walk in sin — running the broad road to hell — and still expect the kingdom of heaven. These two cannot coexist. Therefore, if we want to live in a manner worthy of the Christian calling, we must take care that all our sins — whether of heart or conduct, small or great, new or old — are mortified and put away. Many people will become outwardly respectable and appear religious for a time — especially when they are about to receive the Lord's Supper. But once the sacrament is past, they return to their old sinful habits. This shows that their change was only an outward show, meant to satisfy the eyes of others. And do we not each Lord's Day profess ourselves good Christians, appearing to take pride in it by observing the day with such solemnity? But no sooner does that day pass than many — including some even this very day — run back into every kind of excess. This is not Christianity. This is not the way to heaven. If we ever intend to reach Canaan, we must kill and bury our sins — we must die to them. Otherwise we will never reach the end of the Christian life: eternal life. That is enough on this circumstance, and on this example as a whole.