The reference already made to Rev. 15: will confirm the thought that the passage of

the Red Sea was the first great act of overcoming faith on the part of Israel.  Heb. 11:

says, "By faith He (Moses) kept the passover" (Heb. 11: 28). "By faith they (Israel)

passed through the Red Sea as by dry land" (Heb. 11: 29). There is a significant addition

in the verse concerning the Egyptians. Israel were not the only ones who ventured to

cross the bed of the sea. The Egyptians did so also. The outward act was the same, but

there the semblance ceased, for Israel's act was by faith, the record of Heb. 11: 29 being:

In some way, not fully understood by us, this passage through the Red Sea united the

people together with Moses as one:

When the question of water baptism is under discussion, appeal is often made to

various `baptisms' ordain by Moses for the service of the Tabernacle. These `washings'

(baptismos) are said to have been `carnal ordinances' and were `imposed until the time of

reformation' (Heb. 9: 10). Those believers who do not see the necessity for `immersion'

and consider that `sprinkling' is all sufficient, will find in this same ninth chapter of

Hebrews that the sprinkling of the people under the law, whether by blood or water is

likewise considered obsolete (compare Heb. 9: 13 with Numb. 19: 17, 18).  Before

these `carnal' ordinances were `introduced' there had taken place a baptism which more

clearly foreshadowed the baptism `into Christ' than any ordinance afterward `imposed'

on them, namely the baptism `unto Moses' that took place at the Red Sea, and the thing

to be observed is that in every reference to this crossing of the Red Sea, water is

excluded! All went over dry-shod. If we must refer to O.T. types when speaking of

baptism and its place in this dispensation, the baptism of all Israel into Moses at the

Red Sea but without water is surely the one to which we should turn.

Coming back to Exod. 14: we observe that the salvation of the Lord, which Israel

were to see that day, included not only their own deliverance, but the destruction of their

enemy. Salvation in one sense is an accomplished fact; we are redeemed by the blood of

Christ. Salvation in another sense is future; we are sealed unto the day of redemption.

This future aspect of salvation involves the destruction of the power of death, and him

who held the power, i.e. the Devil. The Beast, the False Prophet and the Dragon must be

overcome before the saved possess the kingdom.

An equivalent to the Red Sea experience lies ahead of every dispensation division of

God's purpose, whether of Church or earthly kingdom.