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.”[1]
Verse 22
This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness.
Chap. 14
Verse 1
Passage of the Israelites through the Red Sea; Destruction of Pharaoh and His Army. - Exo 14:1, Exo 14:2. At Etham God commanded the Israelites to turn (שׁוּב) and encamp by the sea, before Pihachiroth, between Migdol and the sea, before Baalzephon, opposite to it. In Num 33:7, the march is described thus: on leaving Etham they turned up to (על) Pihachiroth, which is before (על־פּני( e in the front of) Baalzephon, and encamped before Migdol. The only one of these places that can be determined with any certainty is Pihachiroth, or Hachiroth (Num 33:8,
- ↑ “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 (2Ch 6:1; 1Ti 6:16), as true that He can be found as that He must always be sought.”
