Another interpretation: "And God did not lead them" in the way of all the earth. The way of the world is that a servant carries his master; does a master carry his servant? But the Holy One, blessed be He, did not deal with them so, rather "in the wilderness which you saw, where the LORD your God carried you" (Deuteronomy 1:31), and it says, "I bore you on eagles' wings" (Exodus 19:4). The way of the world is that water comes from above and bread from below; but here the bread was from above and the water from below. The bread from above: "Behold, I will rain down for you bread from heaven" (Exodus 16:4). And the water from below: "Then Israel sang this song: Spring up, O well" (Numbers 21:17). The way of the world is that a student carries the lamp and walks before the master; but here, "the pillar of cloud did not depart by day" (Exodus 13:22). The way of the world is that a student clothes the master; but here, "I clothed you with embroidery" (Ezekiel 16:10); Rabbi Simon says: with royal purple. The way of the world is that a student puts shoes on the master; but here, "I shod you with fine leather" (Ezekiel 16:10). The way of the world is that the master sleeps while the student stands over him; but here, "Behold, the Guardian of Israel neither slumbers nor sleeps" (Psalms 121:4). And why all this? "Because it was near" (Exodus 13:17), as it is said, "to the children of Israel, a people near to Him" (Psalms 148:14). The way of the Philistines: "because it was near" (Exodus 13:17) the matter that the Omnipresent had said to Moses, "When you bring the people out of Egypt, you shall serve God" (Exodus 3:12).
In the Wilderness God Served Israel Unlike Any Earthly Master
Yalkut Shimoni on Torah 226:4
דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, כְּדֶרֶךְ כָּל הָאָרֶץ, דֶּרֶךְ אֶרֶץ הָעֶבֶד טוֹעֵן אֶת רַבּוֹ, שֶׁמָּא אֲדוֹנוֹ טוֹעֲנוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָהַג עִמָּהֶן כָּךְ אֶלָּא (דברים א, לא) "וּבַמִדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ ה' אֱלֹהֶיךָ", וְאוֹמֵר (שמות יט, ד) "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים". דֶּרֶךְ אֶרֶץ הַמַּיִם מִלְּמַעְלָה וְהַלֶּחֶם מִלְּמַטָּה, בְּרַם הָכָא הַלֶּחֶם מִלְּמַעְלָה וְהַמַּיִם מִלְּמַטָּה. הַלֶּחֶם מִלְּמַעְלָה "הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם". וְהַמַּיִם מִלְמַטָּה, (במדבר כא, יז) "אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר". דֶּרֶךְ אֶרֶץ תַּלְמִיד טוֹעֵן פָּנָס וּמְהַלֵּךְ לִפְנֵי הָרָב, בְּרָם הָכָא "לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם". דֶּרֶךְ אֶרֶץ תַּלְמִיד מַלְבִּישׁ אֶת הָרָב, בְּרָם הָכָא (יחזקאל טז, י) "וָאַלְבִּשֵׁךְ רִקְמָה", רַבִּי סִימוֹן אוֹמֵר פּוּרְפִירוֹן, דֶרֶךְ אֶרֶץ תַּלְמִיד מַנְעִיל אֶת הַרַב, בְּרַם הָכָא (יחזקאל שם) "וָאֶנְעֲלְךָ תָּחַשׁ", דֶרֶךְ אֶרֶץ הַרַב יָשֵׁן וְתַּלְמִיד עוֹמֵד עַל גַבָּיו. בְּרַם הָכָא "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל". וְכָל כָּךְ לָמָּה כִּי קָרוֹב הוּא, שֶׁנֶּאֱמַר (שם קמח, יד) "לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ". דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא, קָרוֹב הַדָּבָר שֶׁאָמַר הַמָּקוֹם לְמֹּשֶׁה (שמות ג, יב) "בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן" וְגוֹ'.