Exodus 13:22

The Lord’s redemptive power was demonstrated as he brought Israel into a place where they were completely helpless and had to either rely on him for rescue or die.

At the time, it might have seemed foolish. But Israel would thank God throughout its history for guiding them to that situation (see Psalm 106:7–12; compare Isaiah 12:2–6).

the Lord went before them--by a visible token of His presence, the Shekinah, in a majestic cloud (Psa 78:14; Neh 9:12; Co1 10:1), called "the angel of God" (Exo 14:19; Exo 23:20-23; Psa 99:6-7; Isa 63:8-9).




Next: Exodus Chapter 14

Here is, I. The choice God made of their way, Exo 13:17, Exo 13:18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer 10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pro 16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Exo 13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deu 8:2. God had given it to Moses for a sign (Exo 3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deu 32:10), He led them about, some hundreds of miles about, and yet (Psa 107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Exo 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, Co1 10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deu 32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Exo 13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Exo 13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Act 7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen 50:25, Gen 50:26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Exo 7:1); but you shall die like men.
II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, Exo 13:21, Exo 13:22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (Exo 13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, Co1 10:9. Now their King passed before them, even the Lord on the head of them, Mic 2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.
III. These were constant standing miracles (Exo 13:22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh 9:19; Psa 78:14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, Co1 10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type f Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev 10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Psa 121:4; Isa 27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa 4:5, Isa 4:6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Psa 17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?

Exodus 13:17-22

17. And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

17. Factum est autem quum emitteret Pharao populum, ut non duceret eos Deus per viam terrae Philistim, quia propinqua erat. Nam dixit Deus, Ne forte poeniteat populum quum viderint praelium et revertantur in AEgyptum.

18. But God led the people about, through the way of the wilderness of the Red sea. And the children of Israel went up harnessed out of the land of Egypt.

19. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.

18. Circunduxit ergo Deus populum per viam deserti, per Mare Rubrum: et dispositi ascenderunt filii Israel e terra AEgypti.

19. Et tulit Moses ossa Joseph secum. Adjurando enim adjuraverat filios Israel, dicendo, Visitando visitabit vos Deus, et tolletis ossa mea hinc vobiscum.

20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

20. Itaque profecti sunt e Suchoth, et castrametati sunt in Ethan, in extremitate deserti.

21. And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light, to go by day and night.

21. Jehova autem praecedebat eos interdiu in columna nubis, ut deduceret eos per viam; noctu vero in columna ignis, ut luceret eis, ut ambularent die et noctu.

22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

22. Non abstulit columnam nubis interdiu, neque columnam ignis noctu a facie populi.

17. And it came to pass when Pharaoh. Moses here assigns the reason why God did not immediately lead His people by the more direct way into the land of Canaan, which would have been just as easy to Him, but preferred to bring them round through the desert, by a long and difficult and dangerous journey; viz., lest, if perhaps they had met with enemies to contend against, a ready means of return would have encouraged them to go back into Egypt. We know how great was the supineness and cowardice of this people, as soon as any difficulty presented itself; and how quick they were to revolt from the divine government, as often as a heavier burden than they liked was imposed upon them. We know how often they repented of having followed God as their leader, and thus were prepared to throw away by their ingratitude the grace offered to them. When, therefore, they were powerless in the use of arms, and were altogether without experience of military tactics, with what courage would they have engaged with an enemy, if any should have advanced against them within a few days of their coming out? Assuredly they would not have borne up against a single assault, but would have been willing rather to submit themselves to the Egyptians, with humble supplications for forgiveness. Lest, then, any desire of return should steal over their hearts, God was willing to set up a barrier behind them in the difficulty of the journey. Besides, if in their departure from Egypt they had immediately encountered the inhabitants of the land of Canaan in war, greater troubles would have awaited them; for the Egyptians would by no means let them alone, but., being aided by the subsidies and forces of so many peoples, would have endeavored to avenge themselves, and, having entered into alliances on every side, would have hemmed in the unhappy Israelites. Wherefore, God provided excellently for them, by leading them through inaccessible paths, and by their very weariness shutting the door against their ever desiring to return into Egypt; while afterwards He gradually restored their' confidence, before they came to fight, and had to sustain the attacks of their enemies. I admit, indeed, that God might have otherwise obviated all these evils; but since He is often wont to deal with His people on human principles, He chose to adopt the method which was most suited to their infirmity. Moses now commends this His admirable design, in order that we may know that nothing was omitted by Him which was for the safety and advantage of His people. For this "God said," which he mentions, refers to His providence; as much as to say, that the easier and more ordinary passage was not undesignedly rejected, but that because God knew it to be more expedient, He thus advisedly obviated the temptation.

18. The children of Israel went up harnessed. The word chmsym, [148] chemishim, is derived from "Five," from whence some have explained it, that they were furnished with five kinds of arms, but this is too absurd. The Hebrews, because they could conjecture nothing better or more probable, almost with one consent would understand it, that they were armed under the fifth rib. But whence were there so many military corselets ready for the Israelites? But I reject so forced and improbable a meaning, and doubt not that the word is one of number; as though Moses had said, that they went out in ranks of five; because, if each individual in so great a multitude had tried to advance, they would have been in each other's way. I have therefore thought fit to translate it "dispositi," (in ranks.) The idea of the Greeks about "the fifth generation," is very foreign to the present narrative. But in the sense I have given it, there is nothing obscure or doubtful; for it readily appears that God's favor is celebrated also in this particular, because He led forth His people in order. For, although they came out confusedly and hastily, still He restrained there, as it were, under His banner, and in companies, lest any disturbance should occur.

19. And Moses took the bones of Joseph with him. Hence it appears, that even in their adversity the memory of their promised deliverance had never departed from the people, for had not the adjuration of Joseph been currently spoken of in common conversation, Moses would never have been able to imagine it; but he expressly states that he acted in obedience to the holy patriarch in carrying away his bones. It is, therefore, probable that they were so deposited, that the hope of the people might be kept alive by seeing daily the urn or coffer which contained them, as if the holy man even after death uplifted from his tomb a sign of their deliverance; for although by this symbolical act he cherished his own faith, when he desired that, though dead, he might enter on the possession of the promised land, yet there is no doubt that he had more regard to his brethren and the whole posterity of the holy race. [149] For, having known by experience their apathy and the weakness of their faith, he naturally feared lest in a longer lapse of time they should grow more and more indifferent, and at length should despise the proraise, and give themselves up altogether to listlessness about it. And certainly it must have been this mistrust of them which urged him not to be contented with a simple injunction, but to bind their minds more strongly by an oath. In Acts 7:16, Stephen seems to assert that the other eleven sons of Jacob were also buried in Sichem; and it may be probably conjectured, that they were led piously to emulate the example of their brother Joseph. Assuredly the faith of the departed Joseph, even in his dry bones, preached loudly to his descendants of the promised deliverance, lest they should grow careless from the long delay; and when at length the Israelites were led forth, the bones or ashes of the twelve Patriarchs were like so many standard-bearers, going before the several tribes to encourage their confidence. Wherefore the cowardice of the people was still more detestable, so often basely turning their backs upon their journey, when they had in sight so eminent a ground for confidence. The words of Joseph, which Moses reports, "God will surely visit you," etc., confirm the expression of the Apostle, (Hebrews 11:22,) that "by faith -- he gave commandment concerning his bones," because he thus takes upon himself the character and office of their surety, to exhort his nation to embrace the promise. How far the silly superstition of the Papists in worshipping the relics of saints differs from this object we may gather from hence without difficulty, viz., that they studiously catch at every means whereby they may be withdrawn further from the word of God.

21. And the Lord went before them. Moses here proclaims another of God's mercies, that, having redeemed His people, He was their constant leader and guide; as the Prophet also in the Psalms distinctly makes reference to both. (Psalm 77:15; and 78:14.) It was indeed a marvelous act of loving-kindness that, accommodating Himself to their ignorance, he familiarly presented Himself before their eyes. He might, indeed, have protected them in some other way from the heat of the sun, and directed them in the darkness of the night; but, in order that His power might be more manifest, He chose to add also His visible presence, to remove all room for doubt. But, although the words of Moses seem in some measure to include the Lord in the cloud, we must observe the sacramental mode of speaking, wherein God transfers His name to visible figures; not to affix to them His essence, or to circumscribe His infinity, but only to show that He does not deceitfully expose the signs of His presence to men's eyes, but that the exhibition of the thing signified is at the same time truly conjoined with them. Therefore, although Moses states that God was in the cloud and in the pillar of fire, yet does he not wish to draw Him down from heaven, nor to subject His infinite glory to visible signs, with which His truth may consist without His local presence. [150] But execrable is the mad notion of Servetus, who pretended that this cloud was uncreated, as though it were the Deity of Christ, for he substituted this One Person for the Three, as if there had then been a corporeal Deity, which he calls the "figurative Son," who was afterwards made flesh; not that He put on flesh, but because He appeared as man, compounded of three uncreated elements, and of the seed of David. But, soon after, Moses calls this same being an Angel, to which he now assigns the name of the eternal God. And with good reason, because our heavenly Father then led the Israelites only by the hand of His only-begotten Son. Now, since He is the eternal guardian of His Church, Christ is not less truly present with us now by His power than he was formerly manifest to the fathers. When, therefore, Isaiah prophesies His coming, he recounts amongst others this divine blessing, that "the Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night," -- that there might be

"a tabernacle for a shadow in the day-time from the heat, and for a place of refuge and for a covert from storm and from rain," (Isaiah 4:5, 6;)

as if he had said, that He would really and substantially fulfill what then was seen under a figurative symbol. And surely that promise, --

"The sun shall not smite thee by day, nor the moon by night," (Psalm 121:6,)

refers not to a single day, but to all ages. The statement of Moses, then, that "He took not away the pillar of the cloud by day, nor the pillar of fire by night," is a blessing which God extends to us, as well as to them, except only the visible symbol, which was temporary, on account of the infirmity of the people. As to his saying' that God always appeared to them, that they might march by night as well as by day, he does not mean that they went on continually without any rest, since he had just before mentioned that their first station was in Succoth, from whence they encamped in Etham, but merely informs us that the flow of God's grace was continual, since the token of His favor and protection shone forth no less amidst the darkness of the night than at midday itself.

Footnotes:

[148] chmsym. Fives. The Rabbinical notions here mentioned are thus briefly stated in S M , "Exponitur a Kimchi sic, Et accincti armis in quinta costa. Alii autem sic exponunt, Et accincti quinque armorum generibus." In speaking of what the Greeks had imagined, C. alludes to the LXX., who entirely depart from the Hebrew, by rendering this clause, pemptHu de genea, k. t. l.. "And in the fifth generation, the children of Israel went up," etc. -- W.

[149] D'Abraham. -- Fr.

[150] "Sans qu'il y soit requis une presence de lieu;" without a local presence being required. -- Fr.

He took not away the pillar of the cloud - Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Jos 3:10-11, etc. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth.
It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself?
1. Extraordinary manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were dug, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord's Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from Him.
2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness.
3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, "tempers even the blast to the shorn lamb." Trust in him therefore with all thy heart, and never lean to thy own understanding.
4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God's Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God's goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative saying of a Jewish rabbin is worthy of regard: "God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:" i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul's blessedness extinguished in everlasting darkness.

He took not away the pillar of the cloud by day,.... It always appeared in the daytime, and was a guide and shelter:

nor the pillar of fire by night, from before the people; this continued till they came through the wilderness to the borders of the land of Canaan, when they needed it no longer, and then it left them; for when they passed over Jordan the ark went before them, Joshua 3:6.

Whilst they continued in the wilderness, and had need of such direction.

From Etham, at the edge of the desert which separates Egypt from Asia, the Israelites were to enter the pathless desert, and leave the inhabited country. Jehovah then undertook to direct the march, and give them a safe-conduct, through a miraculous token of His presence. Whilst it is stated in Exo 13:17, Exo 13:18, that Elohim led them and determined the direction of their road, to show that they did not take the course, which they pursued, upon their own judgment, but by the direction of God; in Exo 13:21, Exo 13:22, it is said that "Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, to go by day and night," i.e., that they might march at all hours.
(Note: Knobel is quite wrong in affirming, that according to the primary work, the cloud was first instituted after the erection of the tabernacle. For in the passages cited in proof of this (Exo 40:34.; Num 9:15., Exo 10:11-12, cf. Exo 17:7), the cloud is invariably referred to, with the definite article, as something already known, so that all these passages refer to Exo 13:21 of the present chapter.)
To this sign of the divine presence and guidance there was a natural analogon in the caravan fire, which consisted of small iron vessels or grates, with wood fires burning in them, fastened at the end of long poles, and carried as a guide in front of caravans, and, according to Curtius (de gestis Alex. M. V. 2, 7), in trackless countries in the front of armies also, and by which the direction of the road was indicated in the day-time by the smoke, and at night by the light of the fire. There was a still closer analogy in the custom of the ancient Persians, as described by Curtius (iii. 3, 9), of carrying fire, "which they called sacred and eternal," in silver altars, in front of the army. But the pillar of cloud and fire must not be confounded with any such caravan and army fire, or set down as nothing more than a mythical conception, or a dressing up of this natural custom. The cloud was not produced by an ordinary caravan fire, nor was it "a mere symbol of the presence of God, which derived all its majesty from the belief of the Israelites, that Jehovah was there in the midst of them," according to Kster's attempt to idealize the rationalistic explanation; but it had a miraculous origin and a supernatural character. We are not to regard the phenomenon as consisting of two different pillars, that appeared alternately, one of cloud, and the other of fire. There was but one pillar of both cloud and fire (Exo 14:24); for even when shining in the dark, it is still called the pillar of cloud (Exo 14:19), or the cloud (Num 9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (Exo 14:20), or "a cloud, and fire in it by night" (Exo 40:38). Consequently we have to imagine the cloud as the covering of the fire, so that by day it appeared as a dark cloud in contrast with the light of the sun, but by night as a fiery splendour, "a fire-look" (כּמראה־אשׁ, Num 9:15-16). When this cloud went before the army of Israel, it assumed the form of a column; so that by day it resembled a dark column of smoke rising up towards heaven, and by night a column of fire, to show the whole army what direction to take. But when it stood still above the tabernacle, or came down upon it, it most probably took the form of a round globe of cloud; and when it separated the Israelites from the Egyptians at the Red Sea, we have to imagine it spread out like a bank of cloud, forming, as it were, a dividing wall. In this cloud Jehovah, or the Angel of God, the visible representative of the invisible God under the Old Testament, was really present with the people of Israel, so that He spoke to Moses and gave him His commandments out of the cloud. In this, too, appeared "the glory of the Lord" (Exo 16:10; Exo 40:34; Num 17:7), the Shechinah of the later Jewish theology. The fire in the pillar of cloud was the same as that in which the Lord revealed Himself to Moses out of the bush, and afterwards descended upon Sinai amidst thunder and lightning in a thick cloud (Exo 19:16, Exo 19:18). It was a symbol of the "zeal of the Lord," and therefore was enveloped in a cloud, which protected Israel by day from heat, sunstroke, and pestilence (Isa 4:5-6; Isa 49:10; Psa 91:5-6; Psa 121:6), and by night lighted up its path by its luminous splendour, and defended it from the terrors of the night and from all calamity (Psa 27:1., Psa 91:5-6); but which also threatened sudden destruction to those who murmured against God (Num 17:10), and sent out a devouring fire against the rebels and consumed them (Lev 10:2; Num 16:35). As Sartorius has aptly said, "We must by no means regard it as a mere appearance or a poetical figure, and just as little as a mere mechanical clothing of elementary forms, such, for example, as storm-clouds or natural fire. Just as little, too, must we suppose the visible and material part of it to have been an element of the divine nature, which is purely spiritual. We must rather regard it as a dynamic conformation, or a higher corporeal form, composed of the earthly sphere and atmosphere, through the determining influence of the personal and specific (specimen faciens) presence of God upon the earthly element, which corporeal form God assumed and pervaded, that He might manifest His own real presence therein."
(Note: "This is done," Sartorius proceeds to say, "not by His making His own invisible nature visible, nor yet merely figuratively or ideally, but by His rendering it objectively perceptible through the energy it excites, and the glorious effects it produces. The curtain (velum) of the natural which surrounds the Deity is moved and lifted (revelatur) by the word of His will, and the corresponding intention of His presence (per dextram Dei). But this is effected not by His causing the light of His countenance, which is unapproachable, to burst forth unveiled, but by His weaving out of the natural element a holy, transparent veil, which, like the fiery cloud, both shines and throws a shade, veils and unveils, so that it is equally true that God dwells in light and that He dwells in darkness (Ch2 6:1; Ti1 6:16), as true that He can be found as that He must always be sought.")
Exo 13:22
This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness.