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What the Bible says about Trusting in God's Deliverance
(From Forerunner Commentary)

Exodus 15:1-18

Exodus 15 opens with the word "then," showing that the context of chapter 14 provides the background for this first "Song of Moses." Since Exodus 14 relates the crossing of the Red Sea and the drowning of the Egyptian army in it, the song exalts God's victory over Pharaoh and Egypt. Much of it records in triumphant, descriptive poetry the details of that miraculous deliverance of the Israelites.

The song falls into three parts: verses 1-5, 6-10, and 11-18. This division can be seen by the concluding words in the first two sections: "They sank [into the sea]." The first section introduces the subject matter generally, giving the credit for the victory to God and explaining what it meant to the Israelites. This latter point appears plainly in verse 2: "The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him. . . ." The wording shows a progression of results: God acts strongly in His people's behalf, they praise or thank Him, and He saves or delivers them (either physically or spiritually) as their God.

This is indeed how God always works. He first reveals Himself, often by doing something for us that we cannot do for ourselves. Then, once we become aware of Him, we praise and thank Him and begin to develop a relationship with Him. At that point, the real work of salvation commences in and for us, and He becomes our God. Moses, in a few quick clauses, maps the salvation process!

The middle section amplifies the generalities of the first section by detailing the events of the Red Sea crossing, emphasizing God's participation. It was God's right hand that "dashed the enemy in pieces" (verse 6). In His burning fury, He "consumed them like stubble" (verse 7). At "the blast of [God's] nostrils," the sea parted and formed walls through which Israel could pass (verse 8). Finally, when the Israelites were through, God's "wind," His breath, pushed the waters back into place, covering and destroying the Egyptian army (verse 10). There can be no doubt who receives the credit for this astounding miracle!

Verse 9 captures the Egyptians'—particularly Pharaoh's—vengeful blood-lust against the Israelites. Their words, "I will pursue, I will overtake, I will divide the spoil," pictures them almost breathlessly running or riding after their fleeing former slaves with dogged determination. Contrary to Moses' claim that God would prevail, they say, "My desire [for vengeance] shall be satisfied on them. I will draw my sword, my hand shall destroy them." In the end, it is very clear who was right—and who was dead!

The final section begins with a phrase repeated multiple times throughout Scripture: "Who is like you, O LORD . . .?" (verse 11; cf. Isaiah 40:18). The question is rhetorical; the answer obvious: No one! No other Being in the universe is so excellent in holiness, so awesome and praiseworthy, and so able to work such wonders!

In verses 13-18, Moses puts on his prophet's mantle and predicts the results of God's tremendous act. The nations along Israel's route to the Promised Land would be terrified, panic-stricken, paralyzed with fear, that they would follow the Egyptians into total destruction (verses 14-15). In fact, Moses literally says, "They will be petrified!" (verse 16).

Moses sees the entry of Israel into the Promised Land as a foregone conclusion (verse 17). Why would he not? He had just witnessed God bring them through the Red Sea and defeat the greatest army on earth! It would be a little thing for God to guide and protect them through the wilderness and lead them over Jordan. In the flush of victory, he cannot imagine the 40 years and the tremendous struggle it would take until that occurred. Moses even foresees a sanctuary "in the mountain of Your inheritance," which some scholars believe refers to Mount Moriah, where Abraham sacrificed Isaac, and where the Temple was eventually built.

Finally, verse 18 trumpets the perpetuity of God's reign. It is hard to believe that it took 65 chapters for the Bible to refer to God as a king, but indeed, this is the first instance. It does it in grand style, as the triumphant conclusion to a marvelous psalm of praise and victory!

Richard T. Ritenbaugh
Moses, Psalmist (Part 3)

Psalm 78:17-22

This passage relates various works of the Most High's providence, but it carries a negative tone because of the people's unbelief and distrust. God blessed Israel with water in the desert, manna every day for forty years, and everything else that they needed. This was after He had delivered them from Egypt, led them between walls of water, and destroyed the might of the world's greatest empire. The people, though, would not believe that the Possessor of heaven and earth would govern His creation favorably for them! They would not believe because He was not real enough to them.

Do we believe? Do we trust in the salvation process that the Most High is leading us through? Do we believe in His deliverance? Do we believe in His ability and willingness to bless us with whatever we need to be a part of His Family—even to the point of providing a perfect sacrifice to take away our sins? Is there any righteous work that He will not perform or any good thing He will not provide for His people?

Do we trust in His nature and His unassailable character? Israel did not, and as a result, provoked the Most High to wrath. They created their own self-fulfilling prophecy. Because they did not believe God, they believed that things would turn out badly, and in not believing Him, things turned out badly!

In the same way, those who tend toward pessimism usually prove themselves right because the pessimism clouds their view of God and thus their belief of and trust in Him. When that happens, as with Israel, they run the great risk of provoking Him to wrath. People see either God or the negatives, and whichever one they see determines their trajectory.

David C. Grabbe
Passover of the Most High God


 




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