Text -- Exodus 15:1-21 (NET)

The Song of Triumph

15:1 Then Moses and the Israelites sang this song to the Lord. They said, “I will sing to the Lord, for he has triumphed gloriously, the horse and its rider he has thrown into the sea. 15:2 The Lord is my strength and my song, and he has become my salvation. This is my God, and I will praise him, my father’s God, and I will exalt him. 15:3 The Lord is a warrior, the Lord is his name. 15:4 The chariots of Pharaoh and his army he has thrown into the sea, and his chosen officers were drowned in the Red Sea. 15:5 The depths have covered them, they went down to the bottom like a stone. 15:6 Your right hand, O Lord, was majestic in power, your right hand, O Lord, shattered the enemy. 15:7 In the abundance of your majesty you have overthrown those who rise up against you. You sent forth your wrath; it consumed them like stubble. 15:8 By the blast of your nostrils the waters were piled up, the flowing water stood upright like a heap, and the deep waters were solidified in the heart of the sea. 15:9 The enemy said, ‘I will chase, I will overtake, I will divide the spoil; my desire will be satisfied on them. I will draw my sword, my hand will destroy them.’ 15:10 But you blew with your breath, and the sea covered them. They sank like lead in the mighty waters. 15:11 Who is like you, O Lord, among the gods? Who is like you?– majestic in holiness, fearful in praises, working wonders? 15:12 You stretched out your right hand, the earth swallowed them. 15:13 By your loyal love you will lead the people whom you have redeemed; you will guide them by your strength to your holy dwelling place. 15:14 The nations will hear and tremble; anguish will seize the inhabitants of Philistia. 15:15 Then the chiefs of Edom will be terrified, trembling will seize the leaders of Moab, and the inhabitants of Canaan will shake. 15:16 Fear and dread will fall on them; by the greatness of your arm they will be as still as stone until your people pass by, O Lord, until the people whom you have bought pass by. 15:17 You will bring them in and plant them in the mountain of your inheritance, in the place you made for your residence, O Lord, the sanctuary, O Lord, that your hands have established. 15:18 The Lord will reign forever and ever! 15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea, and the Lord brought back the waters of the sea on them, but the Israelites walked on dry land in the middle of the sea.” 15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 15:21 Miriam sang in response to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 15:1

Moses composed this song, and sang it with the children of Israel. Doubtless he wrote it by inspiration, and sang it on the spot. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, therefore it is no part of it, nor abolished with it: singing is as much the language of holy joy, as praying is of holy desire.

Wesley: Exo 15:1

All our joy must terminate in God, and all our praises be offered up to him,

Wesley: Exo 15:1

All that love God triumph in his triumphs.

Wesley: Exo 15:2

Happy therefore the people whole God is the Lord: They are weak themselves, but he strengthens them, his grace is their strength: they are oft in sorrow, but in him they have comfort, he is their song: sin and death threaten them, but he is, and will be, their salvation.

Wesley: Exo 15:2

This they take notice of, because being conscious of their own unworthiness, they had reason to think that what God had now done for them was for their fathers sake, Deu 4:37.

Wesley: Exo 15:3

Able to deal with all those that strive with their maker.

Wesley: Exo 15:4

With great force, as an arrow out of a bow, so the Hebrew word signifies.

Wesley: Exo 15:7

By thy great and excellent power.

Wesley: Exo 15:8

By thine anger:

Wesley: Exo 15:8

Stood still, as if they had been frozen:

Wesley: Exo 15:8

The midst of it.

Wesley: Exo 15:9

My desire both of revenge and gain.

Wesley: Exo 15:11

So called: Idols, or Princes:

Wesley: Exo 15:11

In justice, mercy and truth:

Wesley: Exo 15:11

To be praised with reverence.

Wesley: Exo 15:12

Their dead bodies sunk into the sands on which they were thrown, which sucked them in.

Wesley: Exo 15:13

Out of the bondage of Egypt, and out of the perils of the Red-sea.

Wesley: Exo 15:13

Thou hast put them into the way to it, and wilt in due time bring them to the end of that way.

Wesley: Exo 15:17

If he thus bring them out of Egypt, he will bring them into Canaan; for has he begun, and will he not make an end?

Wesley: Exo 15:17

It is good dwelling where God dwells, in his church on earth, and in his church in heaven.

Wesley: Exo 15:17

In the mountainous country of Canaan:

Wesley: Exo 15:17

Will as surely establish as if it was done already.

Wesley: Exo 15:18

They had now seen an end of Pharaoh's reign, but time itself shall not put a period to Jehovah's reign, which like himself is eternal.

Wesley: Exo 15:20

Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the common usage of those times) with timbrels and dances, sung this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel, 1Sa 18:6-7, so was this. When God brought Israel out of Egypt, it is said, Mic 6:4, he sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God.

Wesley: Exo 15:21

The men: They sung by turns, or in parts.

JFB: Exo 15:1

The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.

JFB: Exo 15:1

Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.

JFB: Exo 15:20

So called from her receiving divine revelations (Num 12:1; Mic 6:4), but in this instance principally from her being eminently skilled in music, and in this sense the word "prophecy" is sometimes used in Scripture (1Ch 25:1; 1Co 11:5).

JFB: Exo 15:20

Or "tabret"--a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.

JFB: Exo 15:20

We shall understand this by attending to the modern customs of the East, where the dance--a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.

JFB: Exo 15:21

"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women--the two bands responding alternately, and singing the first verse as a chorus.

Clarke: Exo 15:1

Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical terms, the alternate lines either answering to each other in sense, or ending with similar sounds, were easily committed to memory, and easily retained. As these were often accompanied with a pleasing air or tune, the subject being a concatenation of striking and interesting events, histories formed thus became the amusement of youth, the softeners of the tedium of labor, and even the solace of age. In such a way the histories of most nations have been preserved. The interesting events celebrated, the rhythm or metre, and the accompanying tune or recitativo air, rendered them easily transmissible to posterity; and by means of tradition they passed safely from father to son through the times of comparative darkness, till they arrived at those ages in which the pen and the press have given them a sort of deathless duration and permanent stability, by multiplying the copies. Many of the ancient historic and heroic British tales are continued by tradition among the aboriginal inhabitants of Ireland to the present day; and the repetition of them constitutes the chief amusement of the winter evenings. Even the prose histories, which were written on the ground of the poetic, copied closely their exemplars, and the historians themselves were obliged to study all the beauties and ornaments of style, that their works might become popular; and to this circumstance we owe not a small measure of what is termed refinement of language. How observable is this in the history of Herodotus, who appears to have closely copied the ancient poetic records in his inimitable and harmonious prose; and, that his books might bear as near a resemblance as possible to the ancient and popular originals, he divided them into nine, and dedicated each to one of the muses! His work therefore seems to occupy the same place between the ancient poetic compositions and mere prosaic histories, as the polype does between plants and animals. Much even of our sacred records is written in poetry, which God has thus consecrated to be the faithful transmitter of remote and important events; and of this the song before the reader is a proof in point. Though this is not the first specimen of poetry we have met with in the Pentateuch, (see Lamech’ s speech to his wives, Gen 4:23, Gen 4:24; Noah’ s prophecy concerning his sons, Gen 9:25-27; and Jacob’ s blessing to the twelve patriarchs, Genesis 49:2-27 (note)), yet it is the first regular ode of any considerable length, having but one subject; and it is all written in hemistichs, or half lines, the usual form in Hebrew poetry; and though this form frequently occurs, it is not attended to in our common printed Hebrew Bibles, except in this and three other places, (Deuteronomy 32, Judges 5, and 2 Samuel 22)., all of which shall be noticed as they occur. But in Dr. Kennicott’ s edition of the Hebrew Bible, all the poetry, wheresoever it occurs, is printed in its own hemistich form

After what has been said it is perhaps scarcely necessary to observe, that as such ancient poetic histories commemorated great and extraordinary displays of providence, courage, strength, fidelity, heroism, and piety; hence the origin of Epic poems, of which the song in this chapter is the earliest specimen. And on the principle of preserving the memory of such events, most nations have had their epic poets, who have generally taken for their subject the most splendid or most remote events of their country’ s history, which either referred to the formation or extension of their empire, the exploits of their ancestors, or the establishment of their religion. Hence the ancient Hebrews had their Shir Mosheh, the piece in question: the Greeks, their Ilias; the Hindoos, their Mahabarat; the Romans, their Aeneid; the Norwegians, their Edda; the Irish and Scotch, their Fingal and Chronological poems; the Welsh, their Taliessin and his Triads; the Arabs, their Nebiun-Nameh (exploits of Mohammed) and Hamleh Heedry, (exploits of Aly); the Persians, their Shah Nameh, (book of kings); the Italians, their Gerusalemme Liberata; the Portuguese, their Lusiad; the English, their Paradise Lost; and, in humble imitation of all the rest, ( etsi non passibus aequis ), the French, their Henriade

The song of Moses has been in the highest repute in the Church of God from the beginning; the author of the Book of The Wisdom of Solomon attributes it in a particular manner to the wisdom of God, and says that on this occasion God opened the mouth of the dumb, and made the tongues of infants eloquent; The Wisdom of Solomon 10:21. As if he had said, Every person felt an interest in the great events which had taken place, and all labored to give Jehovah that praise which was due to his name. "With this song of victory over Pharaoh,"says Mr. Ainsworth, "the Holy Ghost compares the song of those who have gotten the victory over the spiritual Pharaoh, the beast, (Antichrist), when they stand by the sea of glass mingled with fire, (as Israel stood here by the Red Sea), having the harps of God, (as the women here had timbrels, Exo 15:20), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God,"Rev 15:2-4

Clarke: Exo 15:1

I will sing unto the Lord - Moses begins the song, and in the two first hemistichs states the subject of it; and these two first lines became the grand chorus of the piece, as we may learn from Exo 15:21. See Dr. Kennicott’ s arrangement and translation of this piece at the end of this chapter. See Clarke’ s note on Exo 15:26

Clarke: Exo 15:1

Triumphed gloriously - כי גאה גאה ki gaoh gaah , he is exceedingly exalted, rendered by the Septuagint, Ενδοξως γαρ δεδοξασται, He is gloriously glorified; and surely this was one of the most signal displays of the glorious majesty of God ever exhibited since the creation of the world. And when it is considered that the whole of this transaction shadowed out the redemption of the human race from the thraldom and power of sin and iniquity by the Lord Jesus, and the final triumph of the Church of God over all its enemies, we may also join in the song, and celebrate Him who has triumphed so gloriously, having conquered death, and opened the kingdom of heaven to all believers.

Clarke: Exo 15:2

The Lord is my strength and song - How judiciously are the members of this sentence arranged! He who has God for his strength, will have him for his song; and he to whom Jehovah is become salvation, will exalt his name. Miserably and untunably, in the ears of God, does that man sing praises, who is not saved by the grace of Christ, nor strengthened by the power of his might

It is worthy of observation that the word which we translate Lord here, is not יהוה JEHOVAH in the original, but יה Jah ; "as if by abbreviation,"says Mr. Parkhurst, "for יהיה yeheieh or יהי yehi . It signifies the Essence Ὁ ΩΝ, He who Is, simply, absolutely, and independently. The relation between יה Jah and the verb היה to subsist, exist, be, is intimated to us the first time יה Jah is used in Scripture, (Exo 15:2): ‘ My strength and my song is יה Jah , and he is become ( ויהי vajehi ) to me salvation.’ "See Psa 68:5; Psa 89:6; Psa 94:7; Psa 115:17, Psa 115:18; Psa 118:17

Jah יה is several times joined with the name Jehovah יהוה so that we may be sure that it is not, as some have supposed, a mere abbreviation of that word. See Isa 12:2; Isa 26:4. Our blessed Lord solemnly claims to himself what is intended in this Divine name יה Jah , Joh 8:58 : "Before Abraham was, ( γενεσθαι, was born), εγω ειμι, I Am,"not I was, but I am, plainly intimating his Divine eternal existence. Compare Isa 43:13. And the Jews appear to have well understood him, for then took they up stones to cast at him as a blasphemer. Compare Col 1:16, Col 1:17, where the Apostle Paul, after asserting that all things that are in heaven and that are in earth, visible and invisible, were created, εκτισται, by and for Christ, adds And He Is ( αυτος εστι, not ην, was) before all things, and by him all things συνεστηκε, have subsisted, and still subsist. See Parkhurst

From this Divine name יה Jah the ancient Greeks had their Ιη, Ιη, in their invocations of the gods, particularly of Apollo (the uncompounded One) the light; and hence ei, written after the oriental manner from right to left, afterwards ie, was inscribed over the great door of the temple at Delphi! See Clarke’ s note on Exo 3:14, and the concluding observations there

Clarke: Exo 15:2

I will prepare him a habitation - ואנוהו veanvehu . It has been supposed that Moses, by this expression, intended the building of the tabernacle; but it seems to come in very strangely in this place. Most of the ancient versions understood the original in a very different sense. The Vulgate has et glorificabo eum ; the Septuagint δοξασω αυτον, I will Glorify him; with which the Syriac, Coptic, the Targum of Jonathan, and the Jerusalem Targum, agree. From the Targum of Onkelos the present translation seems to have been originally derived; he has translated the place ואבני לה מקדש veebnei leh makdash , "And I will build him a sanctuary,"which not one of the other versions, the Persian excepted, acknowledges. Our own old translations are generally different from the present: Coverdale, "This my God, I will magnify him;"Matthew’ s, Cranmer’ s, and the Bishops’ Bible, render it glorify, and the sense of the place seems to require it. Calmet, Houbigant, Kennicott, and other critics, contend for this translation

Clarke: Exo 15:2

My father’ s God - I believe Houbigant to be right, who translates the original, אלהי אבי Elohey abi , Deus meus, pater meus est , "My God is my Father."Every man may call the Divine Being his God; but only those who are his children by adoption through grace can call him their Father. This is a privilege which God has given to none but his children. See Gal 4:6.

Clarke: Exo 15:3

The Lord is a man of war - Perhaps it would be better to translate the words, Jehovah is the man or hero of the battle. As we scarcely ever apply the term to any thing but first-rate armed vessels, the change of the translation seems indispensable, though the common rendering is literal enough. Besides, the object of Moses was to show that man had no part in this victory, but that the whole was wrought by the miraculous power of God, and that therefore he alone should have all the glory

Clarke: Exo 15:3

The Lord is his name - That is, Jehovah. He has now, as the name implies, given complete existence to all his promises. See Clarke on Gen 2:4 (note), and Exo 6:3 (note).

Clarke: Exo 15:4

Pharaoh’ s chariots - his host - his chosen captains - On such an expedition it is likely that the principal Egyptian nobility accompanied their king, and that the overthrow they met with here had reduced Egypt to the lowest extremity. Had the Israelites been intent on plunder, or had Moses been influenced by a spirit of ambition, how easily might both have gratified themselves, as, had they returned, they might have soon overrun and subjugated the whole land.

Clarke: Exo 15:6

Thy right hand - Thy omnipotence, manifested in a most extraordinary way.

Clarke: Exo 15:7

In the greatness of thine excellency - To this wonderful deliverance the Prophet Isaiah refers, Isa 63:11-14 : "Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as a horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thyself a glorious name."

Clarke: Exo 15:8

The depths were congealed - The strong east wind (Exo 14:21) employed to dry the bottom of the sea, is here represented as the blast of God’ s nostrils that had congealed or frozen the waters, so that they stood in heaps like a wall on the right hand and on the left.

Clarke: Exo 15:9

The enemy said - As this song was composed by Divine inspiration, we may rest assured that these words were spoken by Pharaoh and his captains, and the passions they describe felt, in their utmost sway, in their hearts; but how soon was their boasting confounded? "Thou didst blow with thy wind, and the sea covered them: they sank as lead in the mighty waters!"

Clarke: Exo 15:11

Who is like unto thee, O Lord, among the gods? - We have already seen that all the Egyptian gods, or the objects of the Egyptians’ idolatry, were confounded, and rendered completely despicable, by the ten plagues, which appear to have been directed principally against them. Here the people of God exult over them afresh: Who among these gods is like unto Thee? They can neither save nor destroy; Thou dost both in the most signal manner

As the original words מי כמכה באלם יהוה mi chamochah baelim Yehovah are supposed to have constituted the motto on the ensign of the Asmoneans, and to have furnished the name of Maccabeus to Judas, their grand captain, from whom they were afterwards called Maccabeans, it may be necessary to say a few words on this subject It is possible that Judas Maccabeus might have had this motto on his ensign, or at least the initial letters of it, for such a practice was not uncommon. For instance, on the Roman standard the letters S. P. Q. R. stood for Senatus Populus Que Romanus, i.e. the Senate and Roman People, and מ כ ב י M. C. B. I. might have stood for Mi Chamochah Baelim Jehovah , "Who among the gods (or strong ones) is like unto thee, O Jehovah!"But it appears from the Greek Μακκαβαιος, and also the Syriac makabi , that the name was written originally with ק koph , not כ caph . It is most likely, as Michaelis has observed, that the name must have been derived from מקב makkab , a hammer or mallet; hence Judas, because of his bravery and success, might have been denominated the hammer or mallet by which the enemies of God had been beaten, pounded, and broken to pieces. Judas, the hammer of the Lord

Clarke: Exo 15:11

Glorious in holiness - Infinitely resplendent in this attribute, essential to the perfection of the Divine nature

Clarke: Exo 15:11

Fearful in praises - Such glorious holiness cannot be approached without the deepest reverence and fear, even by angels, who veil their faces before the majesty of God. How then should man, who is only sin and dust, approach the presence of his Maker

Clarke: Exo 15:11

Doing wonders? - Every part of the work of God is wonderful; not only miracles, which imply an inversion or suspension of the laws of nature, but every part of nature itself. Who can conceive how a single blade of grass is formed; or how earth, air, and water become consolidated in the body of the oak? And who can comprehend how the different tribes of plants and animals are preserved, in all the distinctive characteristics of their respective natures? And who can conceive how the human being is formed, nourished, and its different parts developed? What is the true cause of the circulation of the blood? or, how different ailments produce the solids and fluids of the animal machine? What is life, sleep, death? And how an impure and unholy soul is regenerated, purified, refined, and made like unto its great Creator? These are wonders which God alone works, and to himself only are they fully known.

Clarke: Exo 15:12

The earth swallowed them - It is very likely there was also an earthquake on this occasion, and that chasms were made in the bottom of the sea, by which many of them were swallowed up, though multitudes were overwhelmed by the waters, whose dead bodies were afterward thrown ashore. The psalmist strongly intimates that there was an earthquake on this occasion: The voice of thy thunder was in the heaven; the lightnings lightened the world; the Earth Trembled and Shook; Psa 77:18.

Clarke: Exo 15:13

Thou hast guided them in thy strength unto thy holy habitation - As this ode was dictated by the Spirit of God, It is most natural to understand this and the following verses, to the end of the 18th, as containing a prediction of what God would do for this people which he had so miraculously redeemed. On this mode of interpretation it would be better to read several of the verbs in the future tense.

Clarke: Exo 15:15

The dukes of Edom - Idumea was governed at this time by those called אלפים alluphim , heads, chiefs, or captains. See Clarke’ s note on Gen 36:15.

Clarke: Exo 15:16

Till thy people pass over - Not over the Red Sea, for that event had been already celebrated; but over the desert and Jordan, in order to be brought into the promised land.

Clarke: Exo 15:17

Thou shalt bring them in - By thy strength and mercy alone shall they get the promised inheritance

Clarke: Exo 15:17

And plant them - Give them a fixed habitation in Canaan, after their unsettled wandering life in the wilderness

Clarke: Exo 15:17

In the mountain - Meaning Canaan, which was a very mountainous country, Deu 11:11; or probably Mount Zion, on which the temple was built. Where the pure worship of God was established, there the people might expect both rest and safety. Wherever the purity of religion is established and preserved, and the high and the low endeavor to regulate their lives according to its precepts, the government of that country is likely to be permanent.

Clarke: Exo 15:18

The Lord shall reign for ever and ever - This is properly the grand chorus in which all the people joined. The words are expressive of God’ s everlasting dominion, not only in the world, but in the Church; not only under the law, but also under the Gospel; not only in time, but through eternity. The original לעלם ועד leolam vaed may be translated, for ever and onward; or, by our very expressive compound term, for Evermore, i.e. for ever and more - not only through time, but also through all duration. His dominion shall be ever the same, active and infinitely extending. With this verse the song seems to end, as with it the hemistichs or poetic lines terminate. The 20th and beginning of the 21st are in plain prose, but the latter part of the 21st is in hemistichs , as it contains the response made by Miriam and the Israelitish women at different intervals during the song. See Dr. Kennicott’ s arrangement of the parts at the end of this chapter.

Clarke: Exo 15:20

And Miriam the prophetess - We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Exo 7:7); so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke’ s notes on Exo 2:2. There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek Μαριαμ, the Latin Maria , and the English Mary. Some suppose it to be compounded of מר mar , a drop, (Isa 40:15), and ים yam , the sea, and that from this etymology the heathens formed their Venus, whom they feign to have sprung from the sea. St. Jerome gives several etymologies for the name, which at once show how difficult it is to ascertain it: she who enlightens me, or she who enlightens them, or the star of the sea. Others, the lady of the sea, the bitterness of the sea, etc. It is probable that the first or the last is the true one, but it is a matter of little importance, as we have not the circumstance marked, as in the case of Moses and many others, that gave rise to the name

Clarke: Exo 15:20

The prophetess - הנביאה hannebiah . For the meaning of the word prophet, נביא nabi , see the note on Gen 20:7. It is very likely that Miriam was inspired by the Spirit of God to instruct the Hebrew women, as Moses and Aaron were to instruct the men; and when she and her brother Aaron sought to share in the government of the people with Moses, we find her laying claim to the prophetic influence, Num 12:2 : Hath the Lord indeed spoken only by Moses? Hath he not Spoken Also By Us? And that she was constituted joint leader of the people with her two brothers, we have the express word of God by the Prophet Micah, Mic 6:4 : For I brought thee up out of the land of Egypt - and I sent before thee Moses, Aaron, and Miriam. Hence it is very likely that she was the instructress of the women, and regulated the times, places, etc., of their devotional acts; for it appears that from the beginning to the present day the Jewish women all worshipped apart

Clarke: Exo 15:20

A timbrel - תף toph , the same word which is translated tabret, Gen 31:27, on which the reader is desired to consult the note. See Clarke’ s note on Gen 31:27

Clarke: Exo 15:20

And with dances - מחלת mecholoth . Many learned men suppose that this word means some instruments of wind music, because the word comes from the root חלל chalal , the ideal meaning of which is to perforate, penetrate, pierce, stab, and hence to wound. Pipes or hollow tubes, such as flutes, hautboys, and the like, may be intended. Both the Arabic and Persian understand it as meaning instruments of music of the pipe, drum, or sistrum kind; and this seems to comport better with the scope and design of the place than the term dances. It must however be allowed that religious dances have been in use from the remotest times; and yet in most of the places where the term occurs in our translation, an instrument of music bids as fair to be its meaning as a dance of any kind. Miriam is the first prophetess on record, and by this we find that God not only poured out his Spirit upon men, but upon women also; and we learn also that Miriam was not only a prophetess, but a poetess also, and must have had considerable skill in music to have been able to conduct her part of these solemnities. It may appear strange that during so long an oppression in Egypt, the Israelites were able to cultivate the fine arts; but that they did so there is the utmost evidence from the Pentateuch. Not only architecture, weaving, and such necessary arts, were well known among them, but also the arts that are called ornamental, such as those of the goldsmith, lapidary, embroiderer, furrier, etc., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, etc., the Jews may have been, the praise of industry and economy can never be denied them. In former ages, and in all places even of their dispersions, they appear to have been frugal and industrious, and capable of great proficiency in the most elegant and curious arts; but they are now greatly degenerated.

Calvin: Exo 15:1

1.Then sang Moses Moses introduced this song not only in testimony of his gratitude, but also in confirmation of the history; for the song which he dictated to the Israelites was not concerning an unknown event, but he brought them forward as eye-witnesses, that all ages might know that nothing thus far had been written which had not openly been declared by 600,000 men, besides their wives and children. Moses, therefore, set the example in accordance with his office, whilst the people, by singing with him, testified their approbation in a manner which admits of no contradiction. For’ to whom could they have lied, since they were each other’s witnesses, and the song was listened to by no strangers? Moses seems to mark their confidence by the repetition in the Hebrew, they “spoke, saying.” On this account, too, their confession, pronounced by all their mouths, deserves more credit, because the greater part of them soon after yielded to ingratitude: from whence we gather that it was only on compulsion that they gave God glory. But, although Moses was the author of the song, yet he does not say “I will sing” in his own person, but prescribes to all what each individual ought heartily to do.

Calvin: Exo 15:2

2.The Lord is my strength In this expression they acknowledge that they have a sufficient defense in God; and afterwards they add, that His grace furnishes them with just ground for praise. The sum is, that they were strong in God, and had not conquered their enemies by their own bravery; and that, therefore, it is not lawful to glory save in God alone. But we must observe that the help of God is conjoined with His praise, because this is the end of all His benefits, that we should hold our salvation as received from Him, which is here mentioned in the third place, for to say that God had “become their salvation,” was as much as to say that the people were saved by His grace. In the second clause there is an antithesis between the true God and all false ones; for there is much emphasis in the declaration, “he is my God,” as by it Moses excludes all that multitude of gods which then were everywhere worshipped in the world. To the same effect he adds, “my father’s God,” thus distinguishing the faith of Abraham from all the superstitions of the Gentiles. The faithful then declare that it is safe for them to repose in this One God, and that His praises are worthy of celebration. Isaiah imitates this figure. Isa 25:9,

“Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him.”

What follows in the next verse — “The Lord is a man of war,” is to the same purpose, for although at first sight the phrase may seem a harsh one, still it is not without beauty: that God is armed in military attire, to contend with all the forces of His foes. Therefore, says Moses, the name of the Lord belongs to Him alone, because His hand awaits to destroy whatever lifts itself up against Him.

Calvin: Exo 15:4

4.Pharaoh’s chariots Moses in these words only meant to assert, that the drowning of Pharaoh was manifestly God’s work. Therefore, he now illustrates in more glowing terms the transaction which he had before simply narrated; as also when he compares the Egyptians to stones and lead, as if he had said that they were hurled by God’s mighty hand into the deep, so that they had no power to swim out. On this score, he repeats twice the mention of God’s “right hand;” as much as to say that such a miracle could not be ascribed either to fortune or to the efforts of man. We must take notice of what he soon after says, that the Egyptians “rose up against” God; because they had treated His people with injustice and cruelty. Thence we gather, that God’s majesty is violated by the wicked, whenever His Church, whose safety He has undertaken to preserve by His faithful patronage, is assailed by them. “Thou sentest forth thy wrath,” and “with the blast of thy nostrils the waters were gathered together,” are to be read in conjunction; for their meaning is that God, without any instrumentality, but by His simple volition, and in manifestation of His wrath, had brought the enemy to. destruction.

Calvin: Exo 15:9

9.The enemy said He relates the boast of Pharaoh not merely in exultation over him, but to magnify the miracle, whereby God gives over to destruction this wolf intent upon his prey. But there is more force in the language when he introduces the Egyptians as speakers, than as if he had described their plans; for thus does the marvelous catastrophe more strikingly affect our minds, when the Egyptians, brought as it were on the stage, not only trumpet forth their victory, but insolently give vent to their arrogance and cruelty. But, presently, the Lord is introduced on the other side, dissipating by a single blast their terrible audacity. For whence came this great confidence to the Egyptians, promising themselves that they should be satisfied with the spoils, and that they should have nothing more to do in order to put the people to death than to draw their swords, but from the fact of their being very well armed against this unwarlike multitude? Hence, then, God’s power shone forth more brightly, when He put them out of the way by “blowing with His wind.”

Calvin: Exo 15:11

11.Who is like unto thee? Moses concludes this song of praise with an ejaculation, because the grandeur of the subject transcends the power of words. The interrogation expresses more than as if he had simply asserted that none can be compared with God; because it marks both admiration and assured confidence in the truth of what he says; for he exclaims, as if overwhelmed with astonishment, “Who is like unto thee, O Lord?” The notion of some that by the word “gods” he means the angels, is more suitable to other passages; for instance, (Psa 89:6,) “Who in heaven can be compared unto the Lord; who among the sons ¹⁶² of the mighty can be likened unto the Lord?” for it immediately follows, “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are round about him.” (Exo 15:7, etc.) The meaning then is, ¹⁶³ that, although there be excellence in the angels, still God is exalted far above them all; but here it may be more properly referred to idols, for Moses (as has been said) is professedly contrasting’ the one true God, whose religion and worship existed among the children of Abraham, with the delusions of the Gentiles. The word “sanctitas,” holiness, expresses that glory which separates God from all His creatures; and therefore, in a manner, it degrades all the other deities which the world has invented for itself; since the majesty of the one only God is thus eminent and honorable. He adds, “fearful in praises;” because He cannot be duly praised, without ravishing us with astonishment. Moses afterwards explains himself, by saying that God’s works are wonderful. In my opinion, their explanation is a poor one, who think that He is said to be “fearful in praises,” because He is to be praised with fear; and theirs is farfetched, who say that he is terrible, even when he is praised.

Calvin: Exo 15:13

13.Thou in thy mercy hast led them forth ¹⁶⁴ The verb in Hebrew is indeed in the past tense; but, since it is plain from the context that their hope for what was to come was founded on God’s former mercies, I have preferred making the meaning clearer by translating it in the future. ¹⁶⁵ Moses, therefore, exhorts the people to proceed to their promised land boldly and joyfully; because God will not forsake His work in the midst of it. And on this account he expressly mentions their redemption; as though he had said, that the people were not in vain delivered from impending death, but that God, as He had begun, would be their constant guide. David uses the same argument, (Psa 31:5,)

“Into thine hand I commit my spirit; thou hast redeemed me,
O Lord God of truth.”

For, as the beginning of their redemption has proceeded from God’s mere mercy, so he says that for this same reason He will lead them even to their promised inheritance. But, since the many obstacles might impress them with alarm, he at the same time sets before them the “strength” of God; for the whole praise is given to God, who had both been freely gracious to His people, and, asking assistance from no other source, but contented with His own power, had supplied what would have been otherwise incredible.

Calvin: Exo 15:14

14.The people shall hear Again in this place I have not scrupled to change the tenses; for it is plain that Moses is speaking of things future; although I do not deny, that by verbs of the past tense he confirms the certainty of the matter; which is a common figure with the Prophets. This boast depends on the mention of God’s “strength;” for it was impossible for the Israelites to make their way through so many adverse nations into the land of Canaan, unless God had, as it were, put forth His hand from heaven and fought for them. Lest, then, their numerous difficulties should dishearten them, Moses declares that, although many powerful enemies should endeavor to oppose them, terror shall possess them all from heaven, so that, in their confusion and astonishment, they shall have no power of resistance.

Calvin: Exo 15:16

16.Fear and dread shall fall upon them Some read this in the optative mood, but with little probability, as it seems to me; for Moses is not so much expressing wishes or prayers, as animating the Israelites to have a good hope, and to be firmly convinced that God would not make an end until He had finished the course of His grace. And this we may fairly apply to ourselves at this time, viz., that God will continue His calling in the elect, until they are brought on to the goal. For the heavenly inheritance, (to which we are called,) answers to “the mountain” of His holiness. ¹⁶⁶ The same reason, which was just before advanced, is again repeated, viz., that God would not fail His people until the end, because He had “purchased” them to Himself. For the translation “which thou hast possessed” is not so suitable; because although Moses signifies that they are God’s peculiar people, yet is their deliverance undoubtedly alleged as the cause of their full redemption; as if he had said, that the people whom God had once undertaken to protect would always be dear to Him.

Calvin: Exo 15:17

17.Thou shalt bring them in The metaphor of planting denotes a firm habitation; as also in Psa 44:2, “Thou didst drive out the heathen with thine hand, and plantedst” our fathers, and causedst them to take root. Moreover, by his commendatory allusion to the temple, Moses excites in the people’s hearts a desire for the land, which was to be God’s “Sanctuary;” and by this secret thought attracts them, indifferent as they were, to seek the enjoyment of this great blessing. He also prophesies of Mount Sion many ages before the temple was erected there; from whence we gather that it was not chosen by man’s will, but consecrated by the eternal counsel and predestination of God. For it behooved that the gratuitous favor of God should manifest itself as to this place, as well as to men’s persons. Thus, in Psa 78:67, it is said,

“He refused the tabernacle of Joseph, and chose not the tribe of Ephraim; but chose the of Judah,” etc.

Elsewhere also, (Psa 132:13,)

“For the Lord hath chosen Zion; he hath desired it for his habitation: this is my rest for ever; here will I dwell, for I have desired it.”

But the stability of the temple is also foretold; as in another passage, ¹⁶⁷ “Thy hand hath founded Zion.” (Psa 87:1.) And God himself declares by Isaiah that He will not suffer Jerusalem to be laid waste, (Isa 37:26,) because of ancient times He had formed it. But although the whole land of Canaan is elsewhere called God’s rest, and the people was never collected into one city, yet, because God blessed the whole nation and land out c f His sanctuary, therefore is special mention made of His holy mountain. But this prophecy was very needful for the support of their minds, because Jerusalem only came into their power at a late period; and doubtless their posterity would have been still more slow to take possession of it had not their hearts been stimulated by this promise. A short sentence follows concerning God’s eternal reign, on which the perpetuity of the Church is founded. Thus David, (Psa 102:27,) after having said that God would always be the, same, and His years would have no end, thus concludes, “The children of thy servants shall continue, and their deed shall be established before thee.” (Psa 102:28.) Moses, then, would extend the hope of the people to all ages, because of God’s kingdom there is no end.

Calvin: Exo 15:19

19.For the horse of Pharaoh went in This verse does not; seem to be suited to the song, and therefore I am rather of opinion that Moses returns here to the history, and assigns the reason why the Israelites so magnificently celebrated the praises of God. For the sake of avoiding ambiguity, it would perhaps be better thus to render it, — “For the horse of Pharaoh had gone in, and the Lord had brought again the waters of the sea upon them, but; the children of Israel had gone on dry land.” ¹⁶⁸

Calvin: Exo 15:20

20.And Miriam the prophetess Moses here introduces in his song the ἀντιστροφὴ, such as were constantly used by the lyric poets. For God would have not only men to be the proclaimers of this great miracle, but associated the women with them. When, therefore, the men had finished their song, the women followed in order. Although it is not certain whether the first verse was intercalary, (as the sacred history testifies the following sentence to have been in a solemn hymn: — “For his mercy endureth for ever,” 1Ch 16:34, which is also intercalated in Psa 136:0), or whether the women repeated alternately what the men had sung. It little matters which opinion you prefer, except that the former is more probable. But although Moses honors his sister by the title of “prophetess,” he does not say that she assumed to herself the office of public teaching, but only that she was the leader and directress of the others in praising God. The beating of timbrels may indeed appear absurd to some, but the custom of the nation excuses it, which David witnesses to have existed also in his time, where he enumerates, together with the singers, “the damsels playing with timbrels,” ( Psa 68:25,) evidently in accordance with common and received custom. Yet must it be observed, at the same time, that musical instruments were among the legal ceremonies which Christ at His coming abolished; and therefore we, under the Gospel, must maintain a greater simplicity. ¹⁶⁹

TSK: Exo 15:1

Then : Judg. 5:1-31; 2Sam. 22:1-51; Psa 106:12, Psa 107:8, Psa 107:15, Psa 107:21, Psa 107:22; Isa 12:1-6; Isa 51:10, Isa 51:11; Rev 15:3

for : Exo 15:21, Exo 14:17, Exo 14:18, Exo 14:27, Exo 18:11; Col 2:15

TSK: Exo 15:2

strength : Psa 18:1, Psa 18:2, Psa 27:1, Psa 28:8, Psa 59:17, Psa 62:6, Psa 62:7, Psa 118:14; Hab 3:17-19; Phi 4:13

song : Deu 10:21; Psa 22:3, Psa 109:1, Psa 140:7; Rev 15:3

my salvation : Exo 14:13; 2Sa 22:51; Psa 68:20; Isa 12:2, Isa 45:17, Isa 49:6; Jer 3:23; Luk 1:77; Luk 2:30; Joh 4:22; Act 4:12; Rev 19:1

my God : Exo 4:22; Gen 17:7; Psa 22:10; Jer 31:33, Jer 32:38; Zec 13:9

an habitation : Exo 40:34; Gen 28:21, Gen 28:22; 2Sa 7:5; 1Ki 8:13, 1Ki 8:27; Psa 132:5; Isa 66:1; 2Co 5:19; Eph 2:22; Col 2:9

my father’ s God : Exo 3:15, Exo 3:16

exalt him : 2Sa 22:47; Psa 18:46, Psa 30:1, Psa 34:3, Psa 99:5, Psa 99:9, Psa 118:28, Psa 145:1; Isa 25:1; Joh 5:23; Phi 2:11; Rev 5:9-14

TSK: Exo 15:3

a man : Psa 24:8, Psa 45:3; Rev 19:11-21

name : Exo 3:13, Exo 3:15, Exo 6:3, Exo 6:6; Psa 83:18; Isa 42:8

TSK: Exo 15:4

Exod. 14:13-28

chosen : Exo 14:7

TSK: Exo 15:5

depths : Exo 14:28; Eze 27:34; Jon 2:2; Mic 7:19; Mat 18:6

they : Neh 9:11; Jer 51:63, Jer 51:64; Rev 18:21

TSK: Exo 15:6

right hand : Exo 15:11; 1Ch 29:11, 1Ch 29:12; Psa 17:7, Psa 44:3, Psa 60:5, Psa 74:11, Psa 77:10, Psa 89:8-13; Psa 98:1, Psa 118:15, Psa 118:16; Isa 51:9, Isa 52:10; Mat 6:13

dashed : Psa 2:9; Isa 30:14; Jer 13:14; Rev 2:27

TSK: Exo 15:7

the greatness : Exo 9:16; Deu 33:26; Psa 68:33, Psa 148:13; Isa 5:16; Jer 10:6

them that : Isa 37:17, Isa 37:23, Isa 37:29, Isa 37:36, Isa 37:38; Mic 4:11; Nah 1:9-12; Zec 2:8, Zec 14:3, Zec 14:8; Act 9:4

consumed : Psa 59:13, Psa 83:13; Isa 5:24, Isa 47:14; Nah 1:10; Mal 4:1; Mat 3:12

TSK: Exo 15:8

blast : Exo 14:21; 2Sa 22:16; Job 4:9; Isa 11:4, Isa 37:7; 2Th 2:8

the floods : Exo 14:22; Psa 78:13; Hab 3:10

TSK: Exo 15:9

I will pursue : Gen 49:27; Jdg 5:30; 1Ki 19:2, 1Ki 20:10; Isa 10:8-13, Isa 36:20, Isa 53:12; Hab 3:14; Luk 11:22

destroy : or, repossess, Exo 14:5, Exo 14:9

TSK: Exo 15:10

blow : Exo 14:21; Gen 8:1; Psa 74:13, Psa 74:14, Psa 135:7, Psa 147:18; Isa 11:15; Jer 10:13; Amo 4:13; Mat 8:27

the sea : Exo 14:28; Deu 11:4

they sank : Exo 15:5

TSK: Exo 15:11

like unto thee : Deu 3:24, Deu 33:26; 1Sa 2:2; 2Sa 7:22; 1Ki 8:23; Psa 35:10, Psa 77:19, Psa 86:8; Psa 89:6-8; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:16, Jer 49:19

gods : or, mighty ones

glorious : Lev 19:2; Psa 89:18, Psa 145:17; Isa 6:3, Isa 30:11, Isa 57:15; 1Pe 1:15, 1Pe 1:16; Rev 4:8

fearful : Psa 66:5, Psa 77:14, Psa 89:5, Psa 89:7, Psa 90:11, Psa 119:120; Isa 64:2, Isa 64:3; Jer 10:7; Luk 12:5; Heb 12:28, Heb 12:29; Rev 15:4, Rev 19:1-6

TSK: Exo 15:12

stretchedst : Exo 15:6

TSK: Exo 15:13

Thou : Gen 19:16; Eph 2:4

led : Psa 77:14, Psa 77:15, Psa 77:20, Psa 78:52, Psa 78:53, Psa 80:1, Psa 106:9; Isa 63:12, Isa 63:13; Jer 2:6

guided : 1Pe 1:5

holy : Psa 78:54

TSK: Exo 15:14

hear : Num 14:14, Num 22:5; Deu 2:4, Deu 2:5; Jos 2:9, Jos 2:10, Jos 9:24; Psa 48:6

of Palestina : Isa 14:29, Isa 14:31

TSK: Exo 15:15

dukes : Gen 36:40; Num 20:14-21; Deu 2:4; 1Ch 1:51-54

Moab : Num 22:3-5; Hab 3:7

all the : Jos 2:11, Jos 5:1

melt : Deu 20:8; Jos 2:9 *marg. Jos 14:8; 1Sa 14:16; 2Sa 17:10; Psa 68:2; Isa 13:7, Isa 19:1; Eze 21:7; Nah 2:10

TSK: Exo 15:16

dread : Deu 2:25, Deu 11:25; Jos 2:9

still : Exo 11:7; 1Sa 2:9, 1Sa 25:37

which thou : Exo 19:5, Exo 19:6; Deu 32:6, Deu 32:9; 2Sa 7:23; Psa 74:2; Isa 43:1-3, Isa 51:10; Jer 31:11; Act 20:28; Tit 2:14; 1Pe 2:9; 2Pe 2:1

TSK: Exo 15:17

plant : Psa 44:2, Psa 78:54, Psa 78:55, Psa 80:8; Isa 5:1-4; Jer 2:21, Jer 32:41

mountain : Psa 78:54, Psa 78:68, Psa 78:69; Jer 31:23

TSK: Exo 15:18

Psa 10:16, Psa 29:10, Psa 146:10; Isa 57:15; Dan 2:44, Dan 4:3, Dan 7:14, Dan 7:27; Mat 6:13; Rev 11:15-17

TSK: Exo 15:19

horse : Exo 14:23; Pro 21:31

brought : Exo 14:28, Exo 14:29; Heb 11:29

TSK: Exo 15:20

prophetess : Jdg 4:4; 1Sa 10:5; 2Ki 22:14; Luk 2:36; Act 21:9; 1Co 11:5, 1Co 14:34

sister : Exo 2:4; Num 12:1, Num 20:1, Num 26:59; Mic 6:4

a timbrel : Toph , in Arabic called duff or diff , and in Spanish adduffa , is the tabret used in the East; being a thin, broad, wooden hoop, with parchment extended over one side of it, to which small pieces of brass, tin, etc., are attached, which make a jingling noisecaps1 . icaps0 t is held up with one hand and beaten upon with the other, and is precisely the same as the tambourine.

all the : Jdg 11:34, Jdg 21:21; 1Sa 18:6; 2Sa 6:5, 2Sa 6:14, 2Sa 6:16; Psa 68:11, Psa 68:25, Psa 81:2, Psa 149:3; Psa 150:4

TSK: Exo 15:21

answered : 1Sa 18:7; 2Ch 5:13; Psa 24:7-10, Psa 134:1-3

Sing ye : Exo 15:1; Jdg 5:3; Isa. 5:1-30; Rev 7:10-12, Rev 5:9, Rev 14:3, Rev 15:3, Rev 19:1-6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 15:1-18

With the deliverance of Israel is associated the development of the national poetry, which finds its first and perfect expression in this magnificent hymn. It was sung by Moses and the people, an expression which evidently points to him as the author. That it was written at the time is an assertion expressly made in the text, and it is supported by the strongest internal evidence. In every age this song gave the tone to the poetry of Israel; especially at great critical epochs of deliverance: and in the book of Revelation Exo 15:3 it is associated with the final triumph of the Church.

The division of the song into three parts is distinctly marked: Exo 15:1-5; Exo 15:6-10; Exo 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied imagery unto the triumphant close.

Exo 15:1

He hath triumphed gloriously - Literally, He is gloriously glorious.

The horse and his rider - The word "rider"may include horseman, but applies properly to the charioteer.

Exo 15:2

The Lord is my strength and song - My strength and song is Jah. See Psa 68:4. The name was chosen here by Moses to draw attention to the promise ratified by the name "I am."

I will prepare Him an habitation - I will glorify Him. Our Authorized Version is open to serious objection, as suggesting a thought (namely, of erecting a temple) which could hardly have been in the mind of Moses at that time, and unsuited to the occasion.

Exo 15:3

A man of war - Compare Psa 24:8. The name has on this occasion a special fitness: man had no part in the victory; the battle was the Lord’ s.

The Lord is his name - " Jah is His name."See Exo 15:2.

Exo 15:4

Hath He cast - " Hurled,"as from a sling. See Exo 14:27.

His chosen captains - See Exo 14:7 note.

Exo 15:5

As a stone - The warriors in chariots are always represented on the monuments with heavy coats of mail; the corslets of "chosen captains"consisted of plates of highly tempered bronze, with sleeves reaching nearly to the elbow, covering the whole body and the thighs nearly to the knee. The wearers must have sunk at once like a stone, or as we read in Exo 5:10, like lumps of lead.

Exo 15:7

Thy wrath - Literally, Thy burning, i. e. the fire of Thy wrath, a word chosen expressly with reference to the effect.

Exo 15:8

The blast of God’ s nostrils corresponds to the natural agency, the east wind Exo 14:21, which drove the waters back: on the north the waters rose high, overhanging the sands, but kept back by the strongwind: on the south they laid in massive rollers, kept down by the same agency in the deep bed of the Red Sea.

Exo 15:9

The enemy said - The abrupt, gasping utterances; the haste, cupidity and ferocity of the Egyptians; the confusion and disorder of their thoughts, belong to the highest order of poetry. They enable us to realize the feelings which induced Pharaoh and his host to pursue the Israelites over the treacherous sandbanks.

Exo 15:10

Thou didst blow with thy wind - Notice the solemn majesty of these few words, in immediate contrast with the tumult and confusion of the preceding verse. In Exo 14:28, we read only, "the waters returned,"here we are told that it was because the wind blew. A sudden change in the direction of the wind would bring back at once the masses of water heaped up on the north.

They sank as lead - See the note at Exo 15:5.

Exo 15:11

Among the gods - Compare Psa 86:8; Deu 32:16-17. A Hebrew just leaving the land in which polytheism attained its highest development, with gigantic statues and temples of incomparable grandeur, might well on such an occasion dwell upon this consummation of the long series of triumphs by which the "greatness beyond compare"of Yahweh was once for all established.

Exo 15:13

Thy holy habitation - Either Palestine, regarded as the land of promise, sanctified by manifestations of God to the Patriarchs, and destined to be both the home of God’ s people, and the place where His glory and purposes were to be perfectly revealed: or Mount Moriah.

Exo 15:14

The inhabitants of Palestina - i. e. the country of the Philistines. They were the first who would expect an invasion, and the first whose district would have been invaded but for the faintheartedness of the Israelites.

Exo 15:15

The dukes of Edom - See Gen 36:15. It denotes the chieftains, not the kings of Edom.

The mighty men of Moab - The physical strength and great stature of the Moabites are noted in other passages: see Jer 48:29, Jer 48:41.

Canaan - The name in this, as in many passages of Genesis, designates the whole of Palestine: and is used of course with reference to the promise to Abraham. It was known to the Egyptians, and occurs frequently on the monuments as Pa-kanana, which applies, if not to the whole of Palestine, yet to the northern district under Lebanon, which the Phoenicians occupied and called "Canaan."

Exo 15:17

In the mountain of thine inheritance - See Exo 15:13.

Barnes: Exo 15:19

For the horse ... - This verse does not belong to the hymn, but marks the transition from it to the narrative.

Barnes: Exo 15:20

And Miriam the prophetess - The part here assigned to Miriam and the women of Israel is in accordance both with Egyptian and Hebrew customs. The men are represented as singing the hymn in chorus, under the guidance of Moses; at each interval Miriam and the women sang the refrain, marking the time with the timbrel, and with the measured rhythmical movements always associated with solemn festivities. Compare Jdg 11:34; 2Sa 6:5, and marginal references. The word used in this passage for the timbrel is Egyptian, and judging from its etymology and the figures which are joined with it in the inscriptions, it was probably the round instrument.

Miriam is called a prophetess, evidently Num 12:2 because she and Aaron had received divine communications. The word is used here in its proper sense of uttering words suggested by the Spirit of God. See Gen 20:7. She is called the sister of Aaron, most probably to indicate her special position as coordinate, not with Moses the leader of the nation, but with his chief aid and instrument.

Poole: Exo 15:2

My strength and song the matter or subject of the present song of praise.

An habitation a place for his service and worship, where he will dwell by his special presence.

Poole: Exo 15:3

A man of war an eminent warrior; as the phrase is used 1Sa 17:33 . Thus an eloquent man is called a man of words , Exo 4:10 , and a mighty man, a man of arm , Job 22:8 .

Poole: Exo 15:4

With great force, like an arrow out of a bow; as the Hebrew word signifies.

Poole: Exo 15:7

In the greatness of thine excellency by thy great and glorious power.

As stubble as easily, and as speedily, and as irrecoverably.

Poole: Exo 15:8

Of thy nostrils or, of thine anger , to wit. that vehement east wind, Exo 15:10 14:21 , which was raised by thine anger in order to the ruin of thine enemies.

The floods Heb. the streams , or the flowing waters , whose nature it is to be constantly in motion.

Were congealed i.e. hardened, stood still, as if they had been frozen, and so they were a wall on both hands, Exo 14:22 .

In the heart of the sea i.e. the midst; as that word is used, Psa 18:16 46:2 Eze 28:2 .

Poole: Exo 15:9

My lust the lust of covetousness and revenge too. Shall destroy them ; or, take possession of them and theirs: see of this word, Num 14:12,24 .

Poole: Exo 15:10

Heb. Magnificent or honourable waters , made so by being the instrument of thy glorious work.

Poole: Exo 15:11

Amongst the gods , so called and esteemed; or prince or potentates , as Psa 29:1 Eze 32:21 .

Glorious in holiness or, righteousness : thy power is great and glorious; but thou dost not abuse it to unrighteous and unworthy purposes, but to holy and honourable designs; to the punishment of wicked tyrants, and to the vindication of thy oppressed and holy people.

Fearful in praises in praise-worthy actions; the act being put for the object, as fear is put for a thing to be feared, as Psa 14:5 1Pe 3:14 . Or, to be feared or had in reverence when thou art praised; to be both loved and feared at the same time.

Poole: Exo 15:12

Either,

1. The globe, consisting of earth and water, which is here called earth as it is called the deep , and the water s, Gen 1:2 . Or,

2. The earth is here put for the sea , the other part of the same globe; as the soul is put for the body , or the dead carcass , the other part of the man, Lev 19:28 21:1 Num 6:6,9,11 . Or,

3. The earth properly, either because many of them sunk into the mud at the bottom of the sea, and were buried in it; or because, after they were cast up upon the shore, they were buried by the Israelites in the earth.

Poole: Exo 15:13

i.e. Canaan, the place where not only they shall dwell, but thou in and with them. See Psa 78:52 , &c.

Poole: Exo 15:16

Be as still , or, be as silent ; they shall be so struck. with amazement, that they shall be impotent both for speech and motion.

Poole: Exo 15:17

In the mountain of thine inheritance either,

1. In the country of Canaan, which is a mountainous country, full of hills and valleys, Deu 11:11 ; not like Egypt, a plain and low country. Or,

2. In and about the mount of Moriah, where the temple was to be built, which is here put for the whole land, it being the most eminent part of it, round about which the people were planted, and to which they were frequently to resort.

Have established will certainly build and establish, i.e. cause to be built and established. The past tense for the future, to note the certainty of it, according to the style of the prophets.

Poole: Exo 15:20

Miriam the prophetess so called, either in a general sense, because she was an instructer of other women in the praise and service of God; or in a more special sense, because she had the Spirit of prophecy. See Num 12:2 Mic 6:4 .

The sister of Aaron

Quest. Why not of Moses also?

Answ 1. She might be Moses’ s sister only by one parent, Aaron’ s by both.

2. She was best known to the people by her relation to Aaron, with whom she had lived for many years, when Moses was banished.

With timbrels and with dances according to their ancient custom in public solemnities. See Jud 11:34 21:21 1Sa 18:6 2Sa 6:14,21 Jer 31:4,13 .

Poole: Exo 15:21

Miriam addressed either ,

1. The women, last spoken of, and then it is an enallage of the gender. Or,

2. The men spoken of before. They sung by turns, or by parts, either the same words being repeated, or some other words of a like nature added. See 1Ch 16:41 2Ch 5:13 Ezr 3:11 .

Haydock: Exo 15:1

Canticle. Origen reckons this to be the most ancient piece of poetry. It is truly sublime, and calculated to fill the souls of those, who say their late cruel masters, now prostrate at their feet in death, with sentiments of the greatest gratitude and piety towards their almighty benefactor. (Haydock) ---

God miraculously gave utterance to the dumb on this occasion, (Widsom x. 21.) and taught the whole congregation of Israel to join in harmonious concert. (De Mirab. S. S. inter. op. St. Augustine) This mode of perpetuating the memory of past benefits by canticles, is very common in Scripture. (Calmet) ---

Let us sing. So the Septuagint The Hebrew has "I will sing....for he hath triumphed gloriously." This canticle was composed by Moses, about 1491 years B.C. (Haydock)

Haydock: Exo 15:2

Praise. The printed Hebrew is here irregular, but some manuscripts agree with the Vulgate, Chaldean, and Arabic. (Kennicott, i. p. 400.) ---

To him my praise is due on all titles. (Haydock) ---

God . Hebrew el, "the strong one." (Menochius)

Haydock: Exo 15:3

The Lord. Septuagint, "breaking wars in pieces," a man of war , a conqueror. (Calmet) ---

Almighty. Jehova, I am. This is the most awful and incommunicable name. (Haydock)

Haydock: Exo 15:4

Captains. Literally, Princes. Hebrew shalishim, chiefs. The three great officers, chap. xiv. 7. We find three were entrusted with the highest power in the empire of Chaldea, (Ezechiel xxiii. 15; Daniel v. 7.) as well as at the court of David. (2 Kings xxiii. 8; 1 Paralipomenon xi. 10. Hadino, Eleazar, and Semma, had various other princes under them. (Calmet)

Haydock: Exo 15:7

Wrath. A tempest of lightning. See Isaias lxiii. 11; Habacuc iii. 15.

Haydock: Exo 15:8

Together. "Congealed on either side," as the Chaldean and Septuagint express it. (Calmet)

Haydock: Exo 15:9

Enemy. Miracles make but small impression upon the wicked. They pursue their schemes of destruction, which end in their own ruin! ---

Slay. Hebrew, "despoil." Septuagint, "bring them into subjection." (Haydock)

Haydock: Exo 15:10

Wind. Septuagint, "spirit," which St. Ambrose and St. Augustine understand as the Holy Ghost. (Calmet)

Haydock: Exo 15:11

Who....Lord. The initials of these four Hebrew letters, which the Maccabees placed on their banners, (m c b i) probably gave that title to those stout heroes, who rose up in defence of their religion. (Haydock) ---

Strong, may be applied either to men, or to the pretended gods of the Gentiles, which seems to agree best with the sequel. Septuagint, "among the gods....wonderful in praises." ---

Terrible and. Hebrew, "terrible to praise," requiring that we should perform that duty with awe. (Calmet)

Haydock: Exo 15:12

Earth. When their carcasses were corrupted, such as were not eaten by fishes, mixed with the earth at the bottom, or on the shore of the sea.

Haydock: Exo 15:13

Hast been. This is a prophecy of what should happen to the Hebrews till they should be put in quiet possession of Chanaan, (Calmet) of which they had an earnest, in the protection which they had already experienced. (Haydock) ---

Holy, on account of the temple, and of the patriarchs, and Jesus Christ, who dwelt there. (Menochius)

Haydock: Exo 15:15

Stiff, with consternation. See Josue ix. 9. The nations of Chanaan found auxiliaries even among the near relations of the Hebrews, the children of Esau, (who were not governed by princes, Alphim, as Genesis xxxvi.) and of Lot. We easily forget our relations, when our interest is at stake! Hebrew, instead of being stiff, says, they "melted away." Both words insinuate, that their heart was under such a violent struggle, that they could perform no duty.

Haydock: Exo 15:16

In the, &c. When they shall behold thy wonders, wrought in our defence. ---

Let them cease to make opposition. Hebrew, "let them be silent as a stone." (Haydock)

Haydock: Exo 15:17

Mountain. Chanaan was very mountainous, and different from Egypt. (Calmet) ---

Sion was the peculiar mountain of God, consecrated to his worship. (Menochius)

Haydock: Exo 15:18

And ever. Literally, et ultra, "and beyond;" holam, which denotes a long duration, is often used to mean a time that will have an end. To add the greater emphasis to it, the latter term is sometimes used when eternity is meant. The Septuagint, " The Lord shall reign over this generation, or age of the Mosaic law, and over an age lasting from Christ to the end, and still ." His kingdom shall extend over all eternity. (Calmet)

Haydock: Exo 15:19

For, &c. He is not tired with repeating this wonderful judgment, which gave him reason to hope that God would complete his work; and at the same time, give a sanction to his mission. If the most potent of the monarchs of the earth could so little withstand his power, what had he to fear from a few jarring clans of barbarians and shepherds? (Haydock)

Haydock: Exo 15:20

Mary, or Mariam, as it was formerly pronounced, though the Masorets now read Miriam: may signify one "exalted, lady, star, bitterness of the sea." ---

Prophetess; having revelations from God, (Numbers xii. 1,) and singing his praises. ---

Of Aaron. Moses passes over himself out of modesty. She is known by this title, whence it is supposed she never married. (St. Ambrose) (Calmet) ---

Timbrels, which were already used in solemn worship. ---

And dances. Choris may mean companies of women, singing and dancing in honour of God. The men repeated what Moses had entoned, and the women did the same after Mary; unless, perhaps, the multitude of both sexes, respectively, repeated only the first verse by way of chorus; or Mary and her band took up each verse "in answer" to the men, as the Hebrew insinuates. This divine canticle will afford joy even to the elect, Apocalypse xv. 3.

Gill: Exo 15:1

Then sang Moses and the children of Israel this song unto the Lord,.... Which is the first song recorded in Scripture, though no doubt before this time songs of praise were sung to the Lord; the people of God having occasion in all ages more or less to sing his praises. The Jews ⁿ speak of ten songs, the first of which was sung by Adam, when his sins were forgiven him, and this song of Moses is the second; though sometimes they say ^o, from the creation of the world to the standing of Israel by the Red sea, we do not find that ever any man sung a song but Israel; God created the first man, but he sang no song: however, this is the first on record, and is a typical one; Moses the composer of it, and who bore a principal part in it, and was the deliverer of the people of Israel, was a type of Christ, the Redeemer of his church: and Israel that joined with him in it, and were the persons delivered, were typical of the spiritual Israel of God redeemed by Christ; and the deliverance here celebrated bore a great resemblance to the redemption wrought out by him; and Christ, the Angel of the Lord, that went before the Israelites through the Red sea, and fought for them, is the principal person concerned in it, and who is meant by the Lord throughout the whole of it, and to whom it is sung; and a song upon a similar occasion to this will be sung in the latter day, upon the destruction of spiritual Egypt, or antichrist, and is called the song of Moses and the Lamb in allusion to it, Rev 15:3 The Jews ^p say, this shall be sung at the time, when the wicked shall perish out of the world, and observe that it is not written שר, "then sung", but ישיר, "then shall sing", &c. Moses had reason to sing, since God had heard his prayer, and had done him honour before the people, and he was both an instrument of and a sharer in the salvation wrought; and the children of Israel had reason to sing, inasmuch as they were a people chosen of God, and distinguished by him; were redeemed from bondage, called out of Egypt, and now saved out of the hands of their enemies, who were all destroyed, and they brought safely through the Red sea, and landed on firm ground. And the time when they sung this song was then, when they had passed through the sea on dry land; and when they had seen the Egyptians their enemies dead on the sea shore; and when they were in a proper frame of spirit to sing, when they had taken notice of and considered what great and wonderful things the Lord had done for them, and their minds were suitably impressed with a sense of them; when they were in the exercise of the graces of the fear of God, and faith in him, and which is necessary to the performance of all religious duties, and particularly this of singing the praises of God:

and spake, saying, I will sing unto the Lord: that went before them in a pillar of cloud and fire; who had led them safely through the Red sea, and troubled and destroyed the host of the Egyptians; even the same Jehovah, who has undertook the salvation of his people, is become the author of it, and to whom the song of redeeming grace is due:

for he hath triumphed gloriously; over Pharaoh and all the Egyptians, the enemies of Israel, as Christ has over sin, in the destruction of it by his sacrifice, and over Satan, and his principalities and powers, when he spoiled them on the cross, and over death the last enemy, and all others; over whom he has made his people more than conquerors, through himself: or, "in excelling he excels" ^q; all the angels of heaven, in his name, and nature, relation, and office; and all the sons of men, even the greatest among them, being King of kings, and Lord of lords; in the wonderful things done by him, no such achievements having ever been wrought by any of them: or, "in magnifying, he is magnified" ^r; appears to be what he is, great in his nature, perfections, and works; and to be magnified, or declared to be great, and extolled as such by all that know and fear him:

the horse and his rider hath he thrown into the sea; the horses and horsemen of Pharaoh; and which is not amiss allegorically applied, by Tertullian ^s, to the world and the devil; the world is the horse, and the rider the devil; that being under his power and direction, he being the god of it, and working effectually in it; spurring and exciting the men of it to every sinful lust and pleasure; and may be put for all the spiritual enemies of God's people, especially their sins; which are cast by the Lord into the midst of the sea, never to be seen and remembered any more, and which is to them matter of a song of praise and thanksgiving.

Gill: Exo 15:2

The Lord is my strength and song,..... The strength of Moses and the children of Israel against the fears of the Egyptians, and of entrance into the Red sea; who inspired them with courage, and strengthened their faith, neither to fear being destroyed by the one, or drowned in the other; and so in the glory of his nature, and of his divine perfections, of his justice, holiness, faithfulness, truth, and goodness, he was the subject matter of their song. As Christ is the strength of his spiritual Israel, the author and giver of strength unto them, the strength of their lives, their hearts, and graces; and who strengthens them to do his will and work, to exercise every grace, withstand corruptions, resist temptations, bear afflictions, and overcome every enemy; and who on the account of the glory of his person, the beauty, fitness, and fulness of it, and because of his offices of Mediator, Saviour, prophet, priest, and King, as well as by reason of what he has done for them, the righteousness he has brought in, and the salvation he has wrought out, is the sum and substance of their song of praise:

and he is become my salvation; the salvation of Israel in a temporal sense, having saved them out of the hands of the Egyptians their enemies; and the salvation or Saviour of his spiritual Israel, who are saved by him with an everlasting salvation; he is not only their Saviour, but salvation itself; being not only the author of it, and that being in him for them, but made that itself unto them, even their all in all; their righteousness, atonement, peace, light, life, food, health, comfort, and joy; all their grace being in him, and from him, as well as their eternal glory and happiness: and this he is to them now, he is their salvation by impetration having obtained it by his obedience, sufferings, and death; and by application, they being convinced of their need of salvation by him, and the suitableness of it to them, seek to him for it, desire that and no other, which is brought nigh unto them by the Spirit of God, and witnessed to by him as theirs; so that they are already saved by grace, through faith and hope in Christ; and of their particular interest in it, they have knowledge by the same Spirit, which fills them with joy unspeakable and full of glory. This and the preceding clause are words so very expressive, and contain such fulness of matter, and such interesting things, that both the psalmist David, and the church, in the times of the evangelic prophet Isaiah, have borrowed them to express their sense of the great things the Lord was to them, and had done for them, Psa 118:14.

he is my God, and I will prepare him an habitation; Christ is God, truly God, as appears from the names given him, particularly Jehovah; from the perfections ascribed to him, from the works done by him, and from the worship of him both by angels and men; and he is his people's God, their Immanuel, God in their nature, the God in whom they believe, and in whom they have an interest; he is the God of their salvation, the Lord their righteousness; their Lord, head, and King; their husband, beloved, Father, brother, friend; their God and guide, even unto death; their portion and exceeding great reward, now and hereafter: wherefore Moses, or the people of Israel, or both, determine to "prepare" him an "habitation", being concerned that he had no better dwelling place among them than he had; and seem to have some respect unto, and knowledge of an habitation hereafter to be built, the tabernacle and temple; which were typical of the human nature of Christ, and of his church; but then they were both of God's preparing, and not men's; wherefore an habitation in the hearts of, his people may be chiefly designed; the preparation of which, though it is principally and efficaciously of the Spirit of God, yet in some sense may be said to be prepared by the saints, when they show a concern for grace to be in exercise; to have duty regularly and constantly performed in a manner acceptable to him, and that no disturbance be given to occasion his departure from them. The Septuagint version is, "I will glorify him"; with soul and body, which are both his; and so much to the same purpose other versions, "I will decorate or beautify" ^t him; declare his beauty and glory, and speak in praise of it: "my father's God, and I will exalt him"; Christ was not only the God of Amram, the father of Moses, who was a good man; but the God of Abraham, Isaac, and Jacob, as he declared himself to be, Exo 3:6, the ancestors not only of Moses, but of all the children of Israel. This shows the antiquity of Christ, that he was their fathers' God, and that he is to be trusted and depended on, as he was by their fathers, and to be regarded, and highly valued and esteemed, having been their fathers' friend, and is a reason why he should be exalted by them; for though he cannot be raised higher than he is, being the Son of the Highest, God over all, blessed for ever, whose kingdom ruleth over all, and is now as man ascended on high, and is highly exalted by his Father, and at his right hand, and glorified by him with himself; yet he may be said to be exalted and lifted up by us, when we celebrate and set forth the height of his glory and excellency, by asserting his proper deity, ascribing the same perfections, worlds, and worship to him, as to his Father, by attributing distinct divine personality to him, confessing his eternal sonship, owning him in all his offices, and giving him the glory due unto him on account of them, and for salvation wrought out by him; the whole honour and praise of it belong to him: he may and should be exalted in the hearts of his people, in their thoughts and affections, and with their lips in songs of praise; and in the house of God, and the ordinances of it, where everyone should speak of his glory; the reasons are, because he is above all in his person and perfections, is the only Mediator, Saviour, and Redeemer, and to exalt him is the way to be exalted, Pro 4:8.

Gill: Exo 15:3

The Lord is a man of war,.... A "man", which has respect to the future incarnation of Christ, for as yet he was not really man; though it was purposed, covenanted, agreed to, and prophesied of, that he should, as he after was; not a mere man, as appears by the following clause: "a man of war"; or a warrior; being engaged in war, and inured to it; having to do with very powerful enemies, Satan and his principalities and powers, the world, and the great men of it, antichrist, and all the antichristian states. A warrior well versed in all the arts of war, and abundantly qualified for it, having consummate wisdom, strength, and courage, and thoroughly furnished and accoutred for it; having on the breastplate of righteousness, the helmet of salvation, the garment of vengeance, and cloak of zeal, and a vesture dipped in blood; and with a sword girt on his thigh, or drawn, or coming out of his mouth; and with a bow and arrows, going forth conquering, and to conquer; for he is a victorious one, who has conquered sin, Satan, and the world, and will subdue all others, and make his people more than conquerors, through him. He is not a common man of war or warrior; he is the Captain of the Lord's host, the Leader and Commander of the people, the Generalissimo of the armies in heaven and earth, and is a Prince and King at the head of them:

the Lord is his name; or Jehovah, which proves him to be more than a man; and being so, it is no wonder that he is so mighty, powerful, and victorious.

Gill: Exo 15:4

Pharaoh's chariots and his hosts hath he cast into the sea,.... Which was done by the Angel of the Lord, who was Jehovah himself, our Immanuel, and man of war, as appears from Exo 14:17, an emblem of the destruction of antichrist, and all the antichristian states, of which Pharaoh and his host were types:

his chosen captains also are drowned in the Red sea: who were appointed over his chosen chariots, which all perished in the sea together. In the carnage that will be made by Christ, the warrior and conqueror, among the followers of antichrist, the man of "sin", the antitypical Pharaoh, the flesh of captains is mentioned for the fowls of heaven to feed upon, Rev 19:18.

Gill: Exo 15:5

The depths have covered them,.... The depths of the sea covered Pharaoh and his host, so as to be seen no more; and in like manner will mystical Babylon, or antichrist, be destroyed, and be no more found and seen; as likewise the sins of God's people, being cast into the depths of the sea, and covered with the blood of Christ, will be seen no more; when they are sought for, they shall not be found:

they sunk into the bottom as a stone; into the bottom of the sea, as a stone thrown into anybody of water sinks and rises not up again; this circumstance is observed by Neh 9:11.

their persecutors thou threwest into the deep, as a stone into the mighty waters; and thus a stone like a millstone being taken by an angel and cast into the sea, is made an emblem of the irrecoverable ruin and destruction of Babylon, or antichrist, Rev 18:21.

Gill: Exo 15:6

Thy right hand, O Lord, is become glorious in power,.... In bringing the children of Israel out of Egypt, and through the Red sea, and in the destruction of Pharaoh and the Egyptians; and so the right hand of Christ, expressive of his power, he has in and of himself, and is the same with his Father's, and is mighty, yea, almighty, is become glorious, famous, and illustrious, in the redemption and salvation of his people, by bearing their sins, and working out a righteousness for them; and in the destruction of their enemies, sin, Satan, the world, and death, as is more fully expressed in the next clause:

thy right hand, O Lord, hath dashed in pieces the enemy; in a literal sense, Pharaoh and his host, the avowed enemies of Israel; and, in a spiritual sense, those before named, together with all the antichristian party, those enemies of Christ, and his people, whom he wilt break to shivers as a potter's vessel, Rev 2:27.

Gill: Exo 15:7

And in the greatness of thine excellency,.... Christ has an excellency in him, a greatness of excellency, a superlative one; he has a more excellent name and nature than the angels, being a divine Person; and a more excellent ministry, as man and Mediator, than any of the sons of men, as prophet, priest, and King; and is superlatively excellent in his operations, has wrought out a most excellent righteousness, offered up a more excellent sacrifice than ever was offered, and obtained a great, glorious, and excellent salvation for his people; in consequence of which is what is next asserted:

thou hast overthrown them that rose up against thee; against his person and his people, who are in such strict union with him as to be reckoned as himself; and those that rise up against them, he reckons as rising up against him, or as his enemies; and both the one and the other are overthrown by him, as were those that rose up against him in person when on earth, as Herod, Pontius Pilate, the people of the Jews, with the Gentiles, and as will be antichrist and his followers, and all the spiritual enemies of the people of God:

thou sentest forth thy wrath, which consumed them as stubble; the wrath of the Lord God Almighty is like fire, and wicked men are as chaff and stubble; and as those cannot stand before fire, but are suddenly and quickly consumed with it; so neither can the wicked, the enemies of Christ and his people, stand before the wrath of the Lamb, when the great day of it is come, but must be presently destroyed by it; see Isa 51:20.

Gill: Exo 15:8

And with the blast of thy nostrils the waters were gathered together,.... From the bottom of the sea, and divided and laid on heaps; and this by a strong east wind, called the blast of the nostrils of the Lord, because as easily brought by him as a man's breath or wind is drawn through his nostrils; and thus Christ with the breath of his mouth, and the brightness of his coming, will destroy antichrist, 2Th 2:8.

the floods stood upright as an heap; though a fluid body, yet by the power of Christ were raised up and continued upright, firm and consistent; as things dry and solid may be laid and heaped up on one another, and remain firm and stable; and so did the waters of the sea, they stood like a wall, and were as firm as a rock; while the Israelites passed between them, they stood upright, and lift up their hands, as if they blessed them; or blessed God for the deliverance of them, or in admiration of it; see Exo 14:22,

Gill: Exo 15:9

The enemy said,.... That is, Pharaoh, who repented that he had let Israel go; an emblem of Satan, who when the people of God are taken out of his hands is uneasy at it, and seeks to recover them again into his possession; or of antichrist breathing out threatening and slaughter to the saints, the reformers departed from him, and delivered out of his captivity:

I will pursue, I will overtake, I will divide the spoil; which words being expressed without the copulative "and", show the passion he was in, the hastiness of his expressions, and the eagerness of his mind; and being delivered in such an absolute manner, "I will", "I will", &c. denote not only the fixed resolution and determination he had made to pursue, but the assurance he had of carrying his point; he thought as surely, as he pursued he should overtake, and overtaking should conquer, and get into his hands all the riches the people of Israel went out of Egypt with:

my lust shall be satified upon them; both his lust of covetousness to possess himself of the wealth the people had of their own, and which they had spoiled the Egyptians of, by borrowing of them; and also his lust of revenge and cruelty upon them; as appears from what follows:

I will draw my sword; out of its scabbard, and sheathe it in them:

my hand shall destroy them; which he made no doubt of, they being an unarmed people; and therefore, though numerous, were unable to engage with him, and defend themselves; see Rev 6:14 and with it compare Isa 10:11.

Gill: Exo 15:10

Thou didst blow with thy wind,.... A strong east wind, Exo 14:22 which is the Lord Christ's, who has it in his treasury, holds it in his fists, sends it out as he pleases, and it fulfils his word and will:

the sea covered them; which stood up in an heap as a wall to let Israel pass through, and fell down with all its waves and billows with great force upon the Egyptians, and covered and drowned them:

they sunk as lead in the mighty waters; which is a very heavy metal, and, being cast into the water, sinks to the bottom at once, as did the Egyptians in the Red sea, and as Babylon the great will, and never rise more, Rev 18:21.

Gill: Exo 15:11

Who is like unto thee, O Lord, among the gods?.... For the perfections of his nature, for the blessings of his goodness, and for the works of his hands; and especially for the greatness and excellency of his power, seen in the salvation of his people, and the ruin of their enemies: there is none like him "among the mighty ones", as it may be rendered; among the mighty angels, who excel in strength, and are sometimes called gods; or among the mighty ones on earth; or the sons of the mighty, kings, princes, judges, and civil magistrates of every rank and order; especially for the following things:

who is like thee, glorious in holiness? some understand this of the holy place, either heaven, where Christ is glorious above all created beings; or the church, where he shows himself glorious to his people: others, of holy persons, either holy angels, among whom he was at Sinai, and when he ascended on high, and will be when he comes again, in his own and his Father's glory; or the saints, when he will bring them with him, and be glorified in them; but rather it is to be understood of the attribute of his holiness, which is eminently and perfectly in him; in his person, with respect to both his natures, divine and human; the glory of which is displayed in all the works he has wrought, especially in the great work of redemption, which was undertook both for the honour of the holiness and righteousness of God, and to redeem his people from sin, and make them righteous and holy: it appears in the holy doctrines he taught, and in the holy commandments and ordinances he enjoined his people, and in his judgments on his enemies; in all which it is plainly seen that he loves righteousness and hates iniquity, and there is none like him for it; there is none holy as the Lord among angels or men, 1Sa 2:2.

fearful in praises; or, in the things for which he is to be praised; as the glories and excellencies of his person, the blessings received from him, and through him, both temporal and spiritual; grace, and all the blessings of it here, now communicated, and glory and happiness promised and expected: and many things, for which he is to be praised, he is "fearful", awful, and tremendous in them; there are some things his right hand teaches him, and it does, deserving of praise, which yet are terrible, and such were they which are here literally, referred to; the plagues upon the Egyptians, and the destruction of Pharaoh and his host, called the wondrous works done in the land of Ham, and terrible things by the Red sea, Psa 106:22 and yet these were matter of praise to Israel, and gave occasion for this song; and such are they, in a spiritual sense, which he has done to his and our enemies: when the year of his redeemed was come, it was a day of vengeance in his heart, and he exercised it; he made an end of sin, abolished death, destroyed him which had the power of it, and spoiled principalities and powers; and a dreadful slaughter will be made of antichrist and his followers, when the song of Moses and the Lamb will be sung on account of it; and such dispensations of Providence, and judgments on men, as on Pharaoh and antichrist, as they are terrible to wicked men, they strike an awe on the people of God, at the same time they furnish out a song of praise to them: moreover, this may respect not only the matter of praise, but the reverend manner in which it is performed by good men; who, as they have a concern that they cannot sufficiently praise the Lord, and fear they shall not perform it aright, and sensible of their weakness and imperfection, like the seraphim, cover their faces while they applaud his perfections, particularly that of his holiness, and declare the earth is full of his glory; so they desire to perform this, as all their other services, with a holy fear and trembling, with reverence and godly fear since holy and reverend is his name: it follows:

doing wonders; and for which there is none like him; wonders Christ did before his incarnate state, both in eternity, in the goings forth of his heart, in acts of love to his people, in asking for them, and betrothing them, in becoming the surety of them, in proposing to be a sacrifice in their stead, in entering into a covenant with his Father on their account, in taking the care and charge of their persons, and in being the treasury of all grace and glory for them; and likewise in time, being concerned in the wondrous works of creation, which are a wonderful display of divine wisdom, power, and goodness, and in all the affairs of Providence; for there was not any remarkable occurrence, from the beginning of the world to the time of his coming in the flesh, but he was concerned therein; as the drowning of the old world, to whom previously he preached by his Spirit in Noah; the burning of Sodom and Gomorrah, the plagues of Egypt, and the destruction of Pharaoh and his host, the deliverance of the children of Israel, both out of Egypt and Babylon, and many others: and when he became incarnate, how many wonders were wrought by him? the incarnation itself was a wonderful instance of his grace and condescension, to take upon him the nature of man, be made flesh, and dwell among them; and during his incarnate state on earth many wonders were done by him; the doctrines he taught, the miracles he wrought, and especially the great work of our redemption and salvation, which will be for ever the wonder of men and angels; his raising himself from the dead, his ascension to heaven, and his appearance there for his people, as well as his second coming to judgment, are all marvellous things; and on account of all this, and more, he may well be called "wonderful"; for working wonders there is none like him.

Gill: Exo 15:12

Thou stretchedst out thy right hand,.... That is, exerted his power, and gave a display and proof of it; of which the right hand is an emblem:

the earth swallowed them; meaning Pharaoh and his host; for though they were drowned in the sea, that being a part of the terraqueous globe, they may be said to be swallowed in the earth; as Jonah, when in the depth of the sea, the earth and its bars are said to be about him, Jon 2:6 and besides, many of Pharaoh's army might be swallowed up in the mud at the bottom of the sea: nor is it improbable that those that were cast upon the banks and sand, whom the Israelites stripped, might be afterwards swallowed up therein.

Gill: Exo 15:13

Thou in thy mercy hast led forth the people which thou hast redeemed,.... From their servitude and bondage in Egypt; and so they were the Lord's people, peculiar to him, and distinct from all others: those he led forth, as out of Egypt, so through the Red sea onward towards Canaan's land; which was owing to his mercy, pity, and compassion to them in their affliction and distress: thus the spiritual Israel are a people redeemed by Christ from the bondage of sin, Satan, and the law, and are his property, special and peculiar to him, and distinguished from all others: those he leads forth out of the state of nature in which they are, which is a very uncomfortable one, dark, bewildered, and forlorn, and out of their own ways, both of sin and self-righteousness; he leads them in himself the true way to eternal life, and in the paths of faith, truth, and holiness; and he leads to himself, his blood, righteousness, and fulness, and into his Father's presence, into his house and ordinances, and at last to heaven, the city of their habitation: and though it is sometimes in a rough way he leads them thither, yet always in a right one; and this must be ascribed to his grace and mercy, and not to the merits of his people: it was owing to his mercy he engaged for them as a surety, and came into this world to be their Saviour, in his love and pity he redeemed them; and it is according to abundant mercy they are regenerated, and called, and saved:

thou hast guided them in thy strength unto thy holy habitation; or rather, "art guiding them" ^w; for as yet they were not brought to their rest, the land of Canaan, where God had chosen a place for his people and himself to dwell in; nor was the tabernacle as yet made, much less the temple, where Jehovah took up his residence; but as he had brought out his people Israel from Egypt with a strong hand, and mighty arm, he was guiding and directing them onward in their journey, in the same greatness of his strength, which he would and did continue, until he brought them to the place he had chosen for his habitation; which was typical, both tabernacle and temple, of the human nature of Christ, in which the fulness of the Godhead dwells, and which is holy, being perfectly free from sin, and to which the people of God are guided as the new and living way to the Father, and whereby they have communion with him: likewise they were an emblem of the church of God, where Jehovah, Father, Son, and Spirit, dwell, and which consists of holy persons, and where holy services are performed; and hither the Lord guides and directs his people, and where he gives them a nature and a place better than that of sons and daughters; and also of heaven, where the Lord dwells, and which is the habitation of his holiness, where are holy angels, and the spirits of just men made perfect, and into which none shall enter but those that are holy; and hither the Lord guides all his people, with his counsel, and by his Spirit and word, and by his almighty power brings them thither;

Gill: Exo 15:14

And the people shall hear, and be afraid,.... What follows from hence to the end of the song is plainly prophetic, a prediction of future events; and this clause respects the case of all the nations of the earth, who should hear the report of the plagues, brought upon the Egyptians for the sake of Israel, and of their being brought out of Egypt, and of their being led through the Red sea as on dry land, and of the destruction of Pharaoh and his host in it, which report would strike a panic in all that heard it, throughout the whole world; as well as of what the Lord would after this do for them in the wilderness, see Deu 2:25.

sorrow shall take hold of the inhabitants of Palestina; which was adjoining to the land of Canaan, and through which in the common way their road lay to it.

Gill: Exo 15:15

Then the dukes of Edom shall be amazed, Of which there were many, see Gen 36:15 the land being first governed by dukes, as perhaps it was at this time, though in some few years after it had a king, Num 20:14 now these, when they heard of the wonderful things that were done for Israel in Egypt, at the Red sea, and in the wilderness, were astonished and surprised, and filled with fear and dread, see Deu 2:4,

the mighty men of Moab, trembling shall take hold upon them: as did on Balak the king of Moab, and his people, Num 22:2, where may be observed a literal accomplishment of this prophecy:

all the inhabitants of Canaan shall melt away; as their hearts did, through fear, when they heard what God did for Israel against the Egyptians and the Amorites, and understood that they were upon the march to their land to invade it and dispossess them of it: see the fulfilment of this prediction in Jos 2:9 thus when Babylon shall be destroyed, as Pharaoh and his host were, and the people of God saved out of the midst of her, as Israel was, the kings of the earth will stand afar off for fear of her torment, and bewail and lament for her, Rev 18:9.

Gill: Exo 15:16

Fear and dread shall fall upon them.... On the several nations and people before mentioned, especially the Canaanites, which the Targums of Jonathan and Jerusalem interpret of the fear of death, lest the Israelites should fall upon them and destroy them, or God should fight for them, against them, and bring ruin and destruction on them:

by the greatness of thine arm they shall be as still as a stone; awed by the power of God, visible in what he had done for the Israelites, and upon their enemies; they should be like stocks and stones, immovable, have no power to act, nor stir a foot in their own defence, and against Israel, come to invade and possess their land; nor in the least molest them, or stop them in their passage over Jordan, or dispute it with them, but stand like persons thunderstruck, and as stupid as stones, not having any spirit or courage left in them:

till thy people pass over, O Lord, till the people pass over, which thou hast purchased; pass over the brook of Arnon, and the ford of Jabbok, according to the Targum of Jonathan; or the ford of Jabbok, and the ford of Jordan, according to the Jerusalem Targum; the river of Jordan is doubtless literally meant, at least chiefly; and the accomplishment of this prediction may be seen in Jos 3:15 which was an emblem of the quiet passage of Christ's purchased people, through the ford or river of death, to the Canaan of everlasting rest and happiness: Christ's people are purchased by him, who is able to make the purchase, and had a right to do it, and has actually made it, by giving his flesh, shedding his blood, laying down his life, and giving himself a ransom price for them: these do, and must pass over Jordan, or go through the cold stream of death; it is the way of all the earth, of good men as well as others; it is a passage from one world to another; and there is no getting to the heavenly Canaan without going this way, or through this ford; and all the Lord's purchased people, like Israel, clean pass over through it, not one are left in it; their bodies are raised again, their souls are reunited to them, and both come safe to heaven and happiness: and, for the most part, they have a quiet and easy passage, the enemy is not suffered to disturb them, neither the sins and corruptions of their nature, nor an evil heart of unbelief, nor Satan with his temptations; and the terrors of death are taken away from them; so that they can sit and sing on the shores of eternity, in the view of death and another world, saying, death, where is thy sting? grave, where is thy victory? &c. and this is to be ascribed to the greatness of Jehovah's arm, to his almighty power, on which they lean, and go on comfortably in the wilderness; and by this they are carried safely through death to glory, and it is owing to this that the enemy and the avenger are stilled.

Gill: Exo 15:17

Thou shalt bring them in,.... Into the land of Canaan, which is often ascribed to the Lord, as well as his bringing them out of the land of Egypt, see Deu 8:8,

and plant them in the mountain of thine inheritance; in the country which he chose for the inheritance of his people and himself; one part of which was very mountainous, called the hill country of Judea, and especially Jerusalem, round about which mountains were; and particular respect may be had to Mount Moriah and Zion, on which the temple afterwards stood, and which was called the mountain of the Lord's house, and seems to be pointed at in the following account: here Israel is compared to a vine as elsewhere, which the Lord took out of Egypt and planted in the land of Canaan, where it took root and was settled, see Psa 80:8.

in the place, O Lord, which thou hast made for thee to dwell in; that is, which he had appointed for his habitation; for as yet neither the tabernacle nor temple were built, in which he afterwards dwelt: in this sense the word "made" is used in Pro 16:4.

in the sanctuary, O Lord, which thy hands have established; that is, which he intended to establish, and would, and did establish; meaning, more especially, the temple, and the holy of holies in it, which he directed Solomon to build, and was a settled dwelling place for him, 1Ki 8:13, now all this may be considered as typical of the church of Christ, and of his bringing and planting his people there, which is a "mountain", and often signified by Mount Zion; is visible and immovable, the true members of it being interested in the love of God, on the sure foundation of electing grace, secured in the everlasting covenant, and built on the rock Christ Jesus; and is the Lord's "inheritance", chosen by him to be so, given to Christ, and possessed by him as such, and as dear to him, and more so, than a man's inheritance is to him: this is a "place" he has appointed, prepared, and made for himself to dwell in, and is the habitation of Father, Son, and Spirit; and is a "sanctuary" or holy place, consisting of holy persons established in Christ, as particular believers are, and the church in general is; and though now sometimes in an unsettled state as to outward things, yet ere long will be established on the top of the mountains: and hither the Lord brings his purchased people, as sheep into his fold, as children to his house, fitted up for them, as guests to partake of his entertainments; and this is an act of his powerful grace upon them, and of his distinguished goodness to them: and here he also plants them, for the church is a plantation, a garden, an orchard of pomegranates, with pleasant fruits; and such as are planted here are transplanted out of the world, and are first planted in Christ, and receive the ingrafted word; and though ministers may be instruments in planting, the Lord is the efficient; and those that are planted by him are choice pleasant plants, fruitful ones, and shall never be plucked up: but as this follows the passage of the Lord's people over Jordan into Canaan land, it may rather be considered as an emblem of the heavenly state, and of the Lord's bringing and planting his people there; which, like a mountain, is an immovable and unalterable state, an inheritance incorruptible and eternal, the dwellingplace of Jehovah, a sanctuary or holy place, which his hand prepared from the foundation of the world; and which he has established as everlasting habitations for his people, where he brings their souls at death, and both souls and bodies in the resurrection morn to dwell with him for ever; and which is a paradise, an Eden of pleasure, where he plants them as trees of righteousness, next to Christ the tree of life, and where they are always green, fruitful, flourishing, and shall never be hurt by any scorching heat or blasting wind, or be trodden under foot or plucked up.

Gill: Exo 15:18

The Lord shall reign for ever and ever. Even that same Lord that is spoken of throughout this song, and to whom everything in it is ascribed, and who is no other than the Lord Jesus Christ; his reign began in eternity, when he was set up and anointed as King over God's holy hill of Zion, his church, the elect, who were a kingdom put under his care and charge, and which he will deliver up again one day, complete and perfect: he reigned throughout the whole Old Testament dispensation, and was acknowledged as well as prophesied of as a King; in his state of humiliation he had a kingdom, though not of this world, and upon his ascension to heaven he was made and declared Lord and Christ; and thenceforward his kingdom became very visible in the Gentile world, through the ministration of his word, accompanied by his almighty power; and ever since, more or less, he has ruled by his Spirit and grace in the hearts of many of the children of men, and, ere long, will take upon him his great power, and reign, in a more visible, spiritual, and glorious manner, in the midst of his churches, in the present state of things; and then he will reign with all his saints raised from the dead, for the space of a thousand years on earth, and after that will reign with them for ever in heaven, in the ultimate state of glory and happiness: the reigns of all others are but short, or, however, but for a time, but the reign of Christ is for ever and ever; the reigns of sin, and of Satan, and of death, have an end, but of the government of Christ, and the peace thereof, there will be no end; the reigns of the greatest potentates, emperors, and kings, of cruel and tyrannical princes, such as Pharaoh, are limited to a certain time, as is the reign of antichrist, which when ended, and the saints will have got the victory over him, the song of Moses and the Lamb will be sung; but Christ's kingdom is an everlasting kingdoms, and his dominion is evermore: the Targum of Jonathan is,"let us set a crown on the head of our Redeemer, whose is the royal crown, and he is King of kings in this world, and whose is the kingdom in the world to come, and whose it is and will be for ever and ever;''and to the same purpose is the Jerusalem Targum.

Gill: Exo 15:19

For the horse of Pharaoh went in with his chariots and with his horsemen into the sea,.... Meaning not that particular and single horse on which Pharaoh was carried, but all the horses of his that drew in his chariots, and all on which his cavalry was mounted; these all went into the Red sea, following the Israelites thither: these words are either the concluding part of the song, recapitulating and reducing into a compendium the subject matter of it; or are a reason why Moses and the children of Israel sung it; or else they are to be connected more strictly with the preceding verse, and give a reason why the Lord reigns over his people for ever; because he has destroyed their enemies, and delivered them out of their hands:

and the Lord brought again the waters of the sea upon them; after he had divided them, for the Israelites to pass through them, he caused them to close again, and to fall upon the Egyptians and cover and drown them:

but the children of Israel went on dry land in the midst of the sea; which was a very wonderful thing, and was a just and sufficient reason for singing the above song to the Lord, see Exo 14:29.

Gill: Exo 15:20

And Miriam the prophetess, the sister of Aaron,.... The same, it is highly probable, that is called the sister of Moses, Exo 2:3, her name Miriam is the same as Mary with us, and signifies bitterness; and, as the Hebrews ^x observe, had it from the bitterness of the times, and the afflictions the Israelites endured and groaned under when she was born; which is a much more probable signification and reason of her name than what is given by others, that it is the same with Marjam, which signifies a drop of the sea; from whence, they fancy, came the story of Venus, and her name of Aphrodite, the froth of the sea: Miriam was a prophetess, and so called, not from this action of singing, here recorded of her, for so all the women that sung with her might be called prophetesses, though sometimes in Scripture prophesying intends singing; but rather from her having a gift of teaching and instructing, and even of foretelling things to come; for the Lord spoke by her as well as by Moses and Aaron, and she, with them, were the leaders of the people of Israel, sent to them of the Lord, see Num 12:2, she is particularly called the sister of Aaron, though she was likewise the sister of Moses; the reason is, that being older than Moses, she was Aaron's sister before his, and having lived all her days with Aaron almost, and very little with Moses, was best known by being the sister of Aaron; and it is possible she might be his own sister by father and mother's side, when Moses was by another woman; however, it is said of her, she

took a timbrel in her hand; and all the women went out after her with timbrels and with dances; timbrels were a sort of drums or tabrets, which being beat upon gave a musical sound, somewhat perhaps like our kettledrums; and though dances were sometimes used in religious exercises, yet the word may signify another kind of musical instruments, as "pipes" or "flutes" ^y, as it is by some rendered; and by the Syriac and Arabic versions, "sistrums"; which were musical instruments much used by the Egyptians, and from whom the Israelitish women had these; and as they were going to keep a feast in the wilderness, they lent them to them, it is very probable, on that account; otherwise it is not easy to conceive what use the Israelites could have for them, and put them to during their hard bondage and sore affliction in Egypt: now with these they went out of the camp or tents into the open fields, or to the shore of the Red sea, and sung as Moses and the men of Israel did: to this the psalmist seems to refer in Psa 68:25.

Gill: Exo 15:21

And Miriam answered them,.... The men, for the word is masculine; that is, repeated, and sung the same song word for word after them, as they had done, of which a specimen is given by reciting the first clause of the song:

sing ye to the Lord; which is by way of exhortation to the women to sing with her, as Moses begins the song thus: "I will sing unto the Lord":

for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea; See Gill on Exo 15:1, the manner of their singing, according to the Jews ^z, was, Moses first said, "I will sing", and they said it after him.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 15:1

¹ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

² tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

³ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

⁵ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

⁶ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

NET Notes: Exo 15:2

¹ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

² tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

³ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

NET Notes: Exo 15:3

¹ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

² tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

NET Notes: Exo 15:4

¹ tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

² tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

³ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

NET Notes: Exo 15:5

¹ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

² tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

NET Notes: Exo 15:6

¹ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

NET Notes: Exo 15:7

¹ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

² tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

³ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

⁴ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

⁵ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

⁶ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

NET Notes: Exo 15:8

¹ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

² tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

NET Notes: Exo 15:9

¹ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

² tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

³ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

⁴ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

NET Notes: Exo 15:10

¹ tn “But” has been supplied here.

² tn Here “and” has been supplied.

³ tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

NET Notes: Exo 15:11

¹ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

² sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

³ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

NET Notes: Exo 15:12

¹ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

NET Notes: Exo 15:13

¹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

NET Notes: Exo 15:14

¹ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

² tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

³ tn The verb is again a prophetic perfect.

NET Notes: Exo 15:15

¹ tn This is a prophetic perfect.

² tn This verb is imperfect tense.

NET Notes: Exo 15:16

¹ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

² tn The form is an imperfect.

³ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

⁴ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

⁵ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

⁶ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

NET Notes: Exo 15:17

¹ tn The verb is imperfect.

² sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

³ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

NET Notes: Exo 15:20

¹ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

NET Notes: Exo 15:21

¹ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

² sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

Geneva Bible: Exo 15:1

Then ^{( a )} sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.

^{( a )} Praising God for the overthrow of his enemies, and their deliverance.

Geneva Bible: Exo 15:2

The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will ^{( b )} prepare him an habitation; my father's God, and I will exalt him.

^{( b )} To worship him in it.

Geneva Bible: Exo 15:3

The LORD [is] a ^{( c )} man of war: the LORD [is] his ^{( d )} name.

^{( c )} In battle he always overcomes.

^{( d )} Always constant in his promises.

Geneva Bible: Exo 15:7

And in the greatness of thine excellency thou hast overthrown them that rose up against ^{( e )} thee: thou sentest forth thy wrath, [which] consumed them as stubble.

^{( e )} Those who are enemies to God's people are his enemies.

Geneva Bible: Exo 15:11

Who [is] like unto thee, O LORD, among the ^{( f )} gods? who [is] like thee, glorious in holiness, ^{( g )} fearful [in] praises, doing wonders?

^{( f )} The scripture often so calls the mighty men of the world.

^{( g )} Who ought to be praised with all fear and reverence.

Geneva Bible: Exo 15:13

Thou in thy mercy hast led forth the people [which] thou hast redeemed: thou hast guided [them] in thy strength unto thy holy ^{( h )} habitation.

^{( h )} That is, into the land of Canaan, or into mount Zion.

Geneva Bible: Exo 15:17

Thou shalt bring them in, and plant them in the mountain of thine ^{( i )} inheritance, [in] the place, O LORD, [which] thou hast made for thee to dwell in, [in] the Sanctuary, O Lord, [which] thy hands have established.

^{( i )} Which was mount Zion, where later the temple was built.

Geneva Bible: Exo 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with ^{( k )} dances.

^{( k )} Signifying their great joy: a custom the Jews observed in certain situations, (Jdg 11:34) but it should not be used as a means to justify our wanton dances.

Geneva Bible: Exo 15:21

And Miriam ^{( l )} answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

^{( l )} By singing the same song of thanksgiving.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 15:1-27

1 The song of Moses, Miriam, and Israel on their deliverance.

22 The people want water in the wilderness.

23 The waters at Marah are bitter, they murmur, Moses prays, and sweetens the waters by God's direction.

27 They encamp at Elim, where are twelve wells, and seventy palm trees.

Maclaren: Exo 15:2

Exodus 15:2

These words occur three times in the Bible: here, in Isaiah 12:2, and in Psalm 118:14.

I. The Lessons From The Various Instances Of Their Occurrence.

The first and second teach that the Mosaic deliverance is a picture-prophecy of the redemption in Christ. The third (Psalm 118:14), long after, and the utterance of some private person, teaches that each age and each soul has the same mighty Hand working for it. As we have heard, so have we seen.'

II. The Lessons From The Words Themselves.

(a) True faith appropriates God's universal mercy as a personal possession. My Lord and my God!' He loved me, and gave Himself for me.'

(b) Each single act of mercy should reveal God more clearly as' My strength.' The' and' in the second clause is substantially equivalent to for.' It assigns the reason for the assurance expressed in the first. Because of the experienced deliverance and God's manifestation of Himself in it as the author of salvation,' my faith wins happy increase of confidence that He is the strength of my heart.' Blessed they who bring that treasure out of all the sorrows of life!

(c) The end of His deliverance's is praise.' He is my song.' This is true for earth and for heaven. The Song of Moses and the Lamb.'

Maclaren: Exo 15:13

Exodus 15:13

What a grand triumphal ode! The picture of Moses and the children of Israel singing, and Miriam and the women answering: a gush of national pride and of worship! We belong to a better time, but still we can feel its grandeur. The deliverance has made the singer look forward to the end, and his confidence in the issue is confirmed.

I. The Guiding God: Or The Picture Of The Leading.

The original is' lead gently.' Cf. Isaiah 40:11, Psalm 23:2. The emblem of a flock underlies the word. There is not only guidance, but gentle guidance. The guidance was gentle, though accompanied with so tremendous and heart-curdling a judgment. The drowned Egyptians were strange examples of gentle leading. But God's redemptive acts are like the guiding pillar of fire, in that they have a side that reveals wrath and evokes terror, and a side that radiates lambent love and kindles happy trust.

In Thy strength.' Cf. Isaiah 40:10, with strong hand.' He shall gently lead.' Note the combination with gentleness. That divine strength is the only power which is able to guide. We are so weak that it takes all His might to hold us up. It is His strength, not ours. My strength is made perfect in (thy) weakness.'

To the resting-place of Thy holiness.' The word is used for pasture, or resting-places for cattle. Here it meant Canaan; for us it means Heaven--the green pastures' of real participation in His holiness.

II. The Triumphant Confidence As To The Future Based Upon The Deliverance Of The Past.

Hast,' a past tense. It is as good as done. The believing use of God's great

past, and initial mercy, to make us sure of His future. (a) In that He will certainly accomplish it.

(b) In that even now there is a foretaste--rest in toil. He guides to the waters of resting.' A rest now (Heb. 4:3); a rest' that remaineth (Heb. 4:3-9).

III. The Warning Against Confidence In Self.

These people who sang thus perished in the wilderness I They let go hold of God's hand, so they sank like lead.' So He will fulfil begun work (Philippians 1:6). Let us cleave to Him. In Hebrews 3. and Hebrews 4. lessons are drawn from the Israelites not entering in.' See also Psalm 95.

Maclaren: Exo 15:17

Exodus 15:17

I. Present Deliverance And Kindness.

THE lesson taught by each present deliverance and kindness is that we shall be brought to His rest at last.

(a) Daily mercies are a pledge and a pattern of His continuous acts. The confidence that we shall be kept is based upon no hard doctrine of final perseverance, but on the assurance that God is always the same, like the sunshine which has poured out for all these millenniums and still rushes on with the same force. Consider--The inexhaustibleness of the divine resources. The steadfastness of the divine purposes. The long-suffering of the divine patience.

(b) Thus daily mercies should lead on our thoughts to heavenly things. They should not prison us in their own sweetness. We should see the great Future shining through them as a transparent, not an opaque medium.

(c) That ultimate future should be the great object of our hope. Surely it is chiefly in order that we may have the light of that great to-morrow brightening and magnifying our dusty to-days, that we are endowed with the faculty of looking forward and' calling things that are not as though they were.' So we should engage and enlarge our minds with it.

II. The Form Which That Ultimate Future Assumes.

The Israelites thought of Canaan, and in particular of Zion,' its center-point.

(a) Perpetual rest. Bring in and plant'--a contrast to the desert nomad life.

(b) Perpetual safety. The sanctuary which Thy hands have established,' i.e. made firm.

(c) Perpetual dwelling in God. Thy dwelling,' Thy mountain,' Thy holy habitation' (Exodus 15:13), rather than our land.' For Israel their communion with Jehovah was perfected on Zion by the Temple and the sacrifices, including the revelation of (priestly) national service.

(d) Perpetual purity. Thy sanctuary.' Without' holiness no man shall see the Lord.'

MHCC: Exo 15:1-21

This song is the most ancient we know of. It is a holy song, to the honour of God, to exalt his name, and celebrate his praise, and his only, not in the least to magnify any man. Holiness to the Lord is in every part of it. It may be considered as typical, and prophetical of the final destruction of the enemies of the church. Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their salvation. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory. His holiness appears in the hatred of sin, and his wrath against obstinate sinners. It appears in the deliverance of Israel, and his faithfulness to his own promise. He is fearful in praises; that which is matter of praise to the servants of God, is very dreadful to his enemies. He is doing wonders, things out of the common course of nature; wondrous to those in whose favour they are wrought, who are so unworthy, that they had no reason to expect them. There were wonders of power and wonders of grace; in both, God was to be humbly adored.

Matthew Henry: Exo 15:1-21

Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working (Exo 14:14) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, 2Sa 22:1. Bis dat qui cito dat - He gives twice who gives quickly. 4. When they believed the Lord (Exo 14:31) then they sang this song: it was a song of faith; this connection is observed (Psa 106:12): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,

I. The song itself; and,

1. We may observe respecting this song, that it is, (1.) An ancient song, the most ancient that we know of. (2.) A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving. (3.) It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it. (4.) It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev 15:2, Rev 15:3.

2. Let us observe what Moses chiefly aims at in this song.

(1.) He gives glory to God, and triumphs in him; this is first in his intention (Exo 15:1): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God, [1.] As their own God, and therefore their strength, song, and salvation, Exo 15:2. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is their song; sin, and death, and hell, threaten them, but he is, and will be, their salvation: See Isa 12:2. [2.] As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, Deu 4:37. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening. [3.] As a God of infinite power (Exo 15:3): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them. [4.] As a God of matchless and incomparable perfection, Exo 15:11. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration. - It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison."Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Num 33:4; Deu. 32:23-39. The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God. - It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Psa 89:6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa 6:3. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy - this is his treasure, glorious in holiness - this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Psa 66:1-3. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.

(2.) He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of: -

[1.] The destruction of the enemy; the waters were divided, Exo 15:8. The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape (Exo 15:1), the chariots, and the chosen captains (Exo 15:4); they themselves went into the sea, and they were overwhelmed, Exo 15:19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (Exo 15:5, Exo 15:10), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them (Exo 15:12); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, Exo 15:6. It was with the blast of thy nostrils (Exo 15:8), and thy wind (Exo 15:10), and the stretching out of thy right hand, Exo 15:12. It was an instance of his transcendent power - in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, Exo 15:7. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, Exo 15:9. Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa 37:24, Isa 37:25. Secondly, Great cruelty - nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no,"shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.

[2.] The protection and guidance of Israel (Exo 15:13): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, Exo 15:19. But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa 45:13-15.

(3.) He sets himself to improve this wonderful appearance of God for them. [1.] In order to quicken them to serve God: in consideration of this, I will prepare him habitation, Exo 15:2. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed. [2.] In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: " Thou hast guided them to thy holy habitation, Exo 15:13. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way,"for God's work is perfect; or, " Thou hast guided them to attend thy holy habitation in heaven with their praises."Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging: - First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, Exo 15:14-16. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them (Deu 2:4), so were the Moabites (Num 22:3), and the Canaanites, Jos 2:9, Jos 2:10; Jos 5:1. Thus God sent his fear before them (Exo 23:27), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, Exo 15:17. If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun ( so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt, "is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth (Psa 27:4), in his church in heaven, Joh 17:24. Where he says, "This is my rest for ever,"we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, Exo 15:18. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.

II. The solemn singing of this song, Exo 15:20, Exo 15:21. Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel (1Sa 18:6, 1Sa 18:7); so was this. When God brought Israel out of Egypt, it is said (Mic 6:4), He sent before them Moses, Aaron, and Miriam, though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.

Keil-Delitzsch: Exo 15:1-21

In the song of praise which Moses and the children of Israel sang at the Red Sea, in celebration of the wonderful works of Jehovah, the congregation of Israel commemorated the fact of its deliverance and its exaltation into the nation of God. By their glorious deliverance from the slave-house of Egypt, Jehovah had practically exalted the seed of Abraham into His own nation; and in the destruction of Pharaoh and his host, He had glorified Himself as God of the gods and King of the heathen, whom no power on earth could defy with impunity. As the fact of Israel's deliverance from the power of its oppressors is of everlasting importance to the Church of the Lord in its conflict with the ungodly powers of the world, in which the Lord continually overthrows the enemies of His kingdom, as He overthrew Pharaoh and his horsemen in the depths of the sea: so Moses' song at the Red Sea furnishes the Church of the Lord with the materials for its songs of praise in all the great conflicts which it has to sustain, during its onward course, with the powers of the world. Hence not only does the key-note of this song resound through all Israel's songs, in praise of the glorious works of Jehovah for the good of His people (see especially Isa 12:1-6), but the song of Moses the servant of God will also be sung, along with the song of the Lamb, by the conquerors who stand upon the "sea of glass,"and have gained the victory over the beast and his image (Rev 15:3).

The substance of this song, which is entirely devoted to the praise and adoration of Jehovah, is the judgment inflicted upon the heathen power of the world in the fall of Pharaoh, and the salvation which flowed from this judgment to Israel. Although Moses is not expressly mentioned as the author of the song, its authenticity, or Mosaic authorship, is placed beyond all doubt by both the contents and the form. The song is composed of three gradually increasing strophes, each of which commences with the praise of Jehovah, and ends with a description of the overthrow of the Egyptian host (Exo 15:2-5, Exo 15:6-10, Exo 15:11-18). The theme announced in the introduction in Exo 15:1 is thus treated in three different ways; and whilst the omnipotence of God, displayed in the destruction of the enemy, is the prominent topic in the first two strophes, the third depicts with prophetic confidence the fruit of this glorious event in the establishment of Israel, as a kingdom of Jehovah, in the promised inheritance. Modern criticism, it is true, has taken offence at this prophetic insight into the future, and rejected the song of Moses, just because the wonders of God are carried forward in Exo 15:16, Exo 15:17, beyond the Mosaic times. But it was so natural a thing that, after the miraculous deliverance of the Israelites from Egypt, they should turn their eyes to Canaan, and, looking forward with certainty to the possession of the promised land, should anticipate with believing confidence the foundation of a sanctuary there, in which their God would dwell with them, that none but those who altogether reject the divine mission of Moses, and set down the mighty works of God in Egypt as myths, could ever deny to Moses this anticipation and prospect. Even Ewald admits that this grand song of praise "was probably the immediate effect of first enthusiasm in the Mosaic age,"though he also ignores the prophetic character of the song, and denies the reality of any of the supernatural wonders of the Old Testament. There is nothing to prevent our understanding words, "then sang Moses,"as meaning that Moses not only sang this song with the Israelites, but composed it for the congregation to the praise of Jehovah.

Exo 15:1-5

Introduction and first strophe . - The introduction, which contains the theme of the song, " Sing will I to the Lord, for highly exalted is He, horse and his rider He hath thrown into the sea, "was repeated, when sung, as an anti-strophe by a chorus of women, with Miriam at their head (cf. Exo 15:20, Exo 15:21); whether after every verse, or only at the close of the longer strophes, cannot be determined. גּאה to arise, to grow up, trop. to show oneself exalted; connected with an inf. abs. to give still further emphasis. Jehovah had displayed His superiority to all earthly power by casting horses and riders, the proud army of the haughty Pharaoh, into the sea. This had filled His people with rejoicing: (Exo 15:2), "My strength and song is Jah, He became my salvation; He is my God, whom I extol, my father's God, whom I exalt." עז strength, might, not praise or glory, even in Psa 8:2. זמרת , an old poetic form for זמרה , from זמר , primarily to hum; thence זמּר רב́ככוים , to play music, or sing with a musical accompaniment. Jah, the concentration of Jehovah , the God of salvation ruling the course of history with absolute freedom, has passed from this song into the Psalms, but is restricted to the higher style of poetry. " For He became salvation to me, granted me deliverance and salvation: "on the use of vav consec . in explanatory clauses, see Gen 26:12. This clause is taken from our song, and introduced in Isa 12:2; Psa 118:14. אלי זה : this Jah , such an one is my God. אנוהוּ : Hiphil of נוה , related to נאה , נאוה , to be lovely, delightful, Hiph . to extol, to praise, δοξάσω , glorificabo (lxx, Vulg .). " The God of my father: "i.e., of Abraham as the ancestor of Israel, or, as in Exo 3:6, of the three patriarchs combined. What He promised them (Gen 15:14; Gen 46:3-4) He had now fulfilled.

Exo 15:3-4

" Jehovah is a man of war: "one who knows how to make war, and possesses the power to destroy His foes. " Jehovah is His name: "i.e., He has just proved Himself to be the God who rules with unlimited might. For (Exo 15:4) " Pharaoh's chariots and his might (his military force) He cast into the sea, and the choice (the chosen ones) of his knights ( shelishim , see Exo 14:7) were drowned in the Red Sea ."

Exo 15:5

" Floods cover them ( יכסימוּ , defectively written for יכסיוּ = יכסּוּ , and the suffix מוּ for מו , only used here); they go down into the deep like stone, "which never appears again.

Exo 15:6-10

Jehovah had not only proved Himself to be a true man of war in destroying the Egyptians, but also as the glorious and strong one, who overthrows His enemies at the very moment when they think they are able to destroy His people.

Exo 15:6-7

" Thy right hand, Jehovah, glorified in power (gloriously equipped with power: on the Yod in נאדּרי , see Gen 31:39; the form is masc., and ימין , which is of common gender, is first of all construed as a masculine, as in Pro 27:16, and then as a feminine), "Thy right hand dashes in pieces the enemy." רעץ = רצץ : only used here, and in Jdg 10:8. The thought it quite a general one: the right hand of Jehovah smites every foe. This thought is deduced from the proof just seen of the power of God, and is still further expanded in Exo 15:7, "In the fulness of Thy majesty Thou pullest down Thine opponents." הרס generally applied to the pulling down of buildings; then used figuratively for the destruction of foes, who seek to destroy the building (the work) of God; in this sense here and Psa 28:5. קמים : those that rise up in hostility against a man (Deu 33:11; Psa 18:40, etc.). "Thou lettest out Thy burning heat, it devours them like stubble." חרן , the burning breath of the wrath of God, which Jehovah causes to stream out like fire (Eze 7:3), was probably a play upon the fiery look cast upon the Egyptians from the pillar of cloud (cf. Isa 9:18; Isa 10:17; and on the last words, Isa 5:24; Nah 1:10).

Exo 15:8-10

Thus had Jehovah annihilated the Egyptians. " And by the breath of Thy nostrils (i.e., the strong east wind sent by God, which is described as the blast of the breath of His nostrils; cf. Psa 18:16) the waters heaped themselves up (piled themselves up, so that it was possible to go between them like walls); the flowing ones stood like a heap "( נד cumulus ; it occurs in Jos 3:13, Jos 3:16, and Psa 33:7; Psa 78:13, where it is borrowed from this passage. מזלים : the running, flowing ones; a poetic epithet applied to waves, rivers, or brooks, Psa 78:16, Psa 78:44; Isa 44:3). " The waves congealed in the heart of the sea: "a poetical description of the piling up of the waves like solid masses.

Exo 15:9

"The enemy said: I pursue, overtake, divide spoil, my soul becomes full of them; I draw my sword, my hand will root them out." By these short clauses following one another without any copula, the confidence of the Egyptian as he pursued them breathing vengeance is very strikingly depicted. נפשׁ : the soul as the seat of desire, i.e., of fury, which sought to take vengeance on the enemy, "to cool itself on them." הורישׁ : to drive from their possession, to exterminate (cf. Num 14:12).

Exo 15:10

"Thou didst blow with Thy breath: the sea covered them, they sank as lead in the mighty waters." One breath of God was sufficient to sink the proud foe in the waves of the sea. The waters are called אדּרים , because of the mighty proof of the Creator's glory which is furnished by the waves as they rush majestically along.

Exo 15:11-18

Third strophe . On the ground of this glorious act of God, the song rises in the third strophe into firm assurance, that in His incomparable exaltation above all gods Jehovah will finish the word of salvation, already begun, fill all the enemies of Israel with terror at the greatness of His arm, bring His people to His holy dwelling-place, and plant them on the mountain of His inheritance. What the Lord had done thus far, the singer regarded as a pledge of the future.

Exo 15:11-12

" Who is like unto Thee among the gods, O Jehovah ( אלים : not strong ones, but gods, Elohim , Psa 86:8, because none of the many so-called gods could perform such deeds), who is like unto Thee, glorified in holiness? "God had glorified Himself in holiness through the redemption of His people and the destruction of His foes; so that Asaph could sing, "Thy way, O God, is in holiness"(Psa 78:13). קדשׁ , holiness, is the sublime and incomparable majesty of God, exalted above all the imperfections and blemishes of the finite creature (vid., Exo 19:6). "Fearful for praises, doing wonders." The bold expression תהלּת נורא conveys more than summe venerandus, s. colendus laudibus , and signifies terrible to praise, terribilis laudibus . As His rule among men is fearful (Psa 66:5), because He performs fearful miracles, so it is only with fear and trembling that man can sing songs of praise worthy of His wondrous works. Omnium enim laudantium vires, linguas et mentes superant ideoque magno cum timore et tremore eum laudant omnes angeli et sancti ( C. a Lap. ). "Thou stretchest out Thy hand, the earth swallows them." With these words the singer passes in survey all the mighty acts of the Lord, which were wrapt up in this miraculous overthrow of the Egyptians. The words no longer refer to the destruction of Pharaoh and his host. What Egypt had experienced would come upon all the enemies of the Lord and His people. Neither the idea of the earth swallowing them, nor the use of the imperfect, is applicable to the destruction of the Egyptians (see Exo 15:1, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:19, where the perfect is applied to it as already accomplished).

Exo 15:13

"Thou leadest through Thy mercy the people whom Thou redeemest; Thou guidest them through Thy might to Thy holy habitation." The deliverance from Egypt and guidance through the Red Sea were a pledge to the redeemed people of their entrance into the promised land. The holy habitation of God was Canaan (Psa 78:54), which had been consecrated as a sacred abode for Jehovah in the midst of His people by the revelations made to the patriarchs there, and especially by the appearance of God at Bethel (Gen 28:16., Exo 31:13; Exo 35:7).

Exo 15:14

"People hear, they are afraid; trembling seizes the inhabitants of Philistia."

Exo 15:15

" Then are the princes (alluphim, see Gen 36:15) of Edom confounded; the mighty men of Moab, trembling seizes them; all the inhabitants of Canaan despair ." אלים , like אוּלים in 2Ki 24:15, scriptio plena for אלים , strong, powerful ones. As soon as these nations should hear of the miraculous guidance of Israel through the Red Sea, and Pharaoh's destruction, they would be thrown into despair from anxiety and alarm, and would not oppose the march of Israel through their land.

Exo 15:16

" Fear and dread fall upon them; for the greatness of Thine arm (the adjective גּדול placed as a substantive before the noun) they are dumb ( ידּמוּ from דּמם ) as stones, till Thy people pass through, Jehovah, till the people which Thou hast purchased pass through ."Israel was still on its march to Canaan, an evident proof that Exo 15:13-15 do not describe what was past, but that future events were foreseen in spirit, and are represented by the use of perfects as being quite as certain as if they had already happened. The singer mentions not only Edom and Moab, but Philistia also, and the inhabitants of Canaan, as enemies who are so paralyzed with terror, as to offer no resistance to the passage of Israel through their territory; whereas the history shows that Edom did oppose their passing through its land, and they were obliged to go round in consequence (Num 20:18.; Deu 2:3, Deu 2:8), whilst Moab attempted to destroy them through the power of Balaam's curse (Num 22:2.); and what the inhabitants of Philistia and Canaan had to fear, was not their passing through, but their conquest of the land.

(Note: The fact that the inhabitants of Philistia and Canaan are described in the same terms as Edom and Moab, is an unquestionable proof that this song was composed at a time when the command to exterminate the Canaanites had not yet been given, and the boundary of the territory to be captured by the Israelites was not yet fixed; in other words, that it was sung by Moses and the Israelites after the passage through the Red Sea. In the words יעבר עדin Exo 15:16, there is by no means the allusion to, or play upon, the passage through the Jordan, which Knobel introduces.)

We learn, however, from Jos 2:9-10 and Jos 9:9, that the report of Israel's miraculous passage through the Red Sea had reached to Canaan, and filled its inhabitants with terror.

Exo 15:17-18

"Thou wilt bring and plant them in the mountain of Thine inheritance, the place which Thou hast made for Thy dwelling-place, Jehovah, for the sanctuary, Lord, which Thy hands prepared." On the dagesh dirim . in מקּדשׁ , see Exo 2:3. The futures are not to be taken as expressive of wishes, but as simple predictions, and are not to be twisted into preterites, as they have been by Knobel . The " mountain of Jehovah's inheritance "was not the hill country of Canaan (Deu 3:25), but the mountain which Jehovah had prepared for a sanctuary (Psa 78:54), and chosen as a dwelling-place through the sacrifice of Isaac. The planting of Israel upon this mountain does not signify the introduction of the Israelites into the promised land, but the planting of the people of God in the house of the Lord (Psa 92:14), in the future sanctuary, where Jehovah would perfect His fellowship with His people, and where the people would show themselves by their sacrifices to be the "people of possession,"and would serve Him for ever as their King. This was the goal, to which the redemption from Egypt pointed, and to which the prophetic foresight of Moses raised both himself and his people in this song, as he beholds in spirit and ardently desires the kingdom of Jehovah in its ultimate completion.

(Note: Auberlen's remarks in the Jahrb.f. d. Theol . iii. p. 793, are quite to the point: "In spirit Moses already saw the people brought to Canaan, which Jehovah had described, in the promise given to the fathers and repeated to him, as His own dwelling-place where He would abide in the midst of His people in holy separation from the nations of the world. When the first stage had been so gloriously finished, he could already see the termination of the journey."..."The nation was so entirely devoted to Jehovah, that its own dwelling-place fell into the shade beside that of its God, and assumed the appearance of a sojourning around the sanctuary of Jehovah, for God went up before the people in the pillar of cloud and fire. The fact that a mountain is mentioned in Exo 15:17 as the dwelling-place of Jehovah is no proof of a vaticinium post eventum, but is a true prophecy, having its natural side, however, in the fact that mountains were generally the sites chosen for divine worship and for temples; a fact with which Moses was already acquainted (Gen 22:2; Exo 3:1, Exo 3:12; compare such passages as Num 22:41; Num 33:52; Mic 4:1-2). In the actual fulfilment its was Mount Zion upon which Jehovah was enthroned as King in the midst of his People.)

The song closes in Exo 15:18 with an inspiring prospect of the time, when " Jehovah will be King (of His people) for ever and ever; "and in Exo 15:19, it is dovetailed into the historical narrative by the repetition of the fact to which it owed its origin, and by the explanatory "for,"which points back to the opening verse.

Exo 15:19-21

In the words " Pharaoh's horse, with his chariots and horsemen, "Pharaoh, riding upon his horse as the leader of the army, is placed at the head of the enemies destroyed by Jehovah. In Exo 15:20, Miriam is called " the prophetess, "not ob poeticam et musicam facultatem ( Ros .), but because of her prophetic gift, which may serve to explain her subsequent opposition to Moses (Num 11:1, Num 11:6); and " the sister of Aaron, "though she was Moses' sister as well, and had been his deliverer in his infancy, not "because Aaron had his own independent spiritual standing by the side of Moses"( Baumg .), but to point out the position which she was afterwards to occupy in the congregation of Israel, namely, as ranking, not with Moses, but with Aaron, and like him subordinate to Moses, who had been placed at the head of Israel as the mediator of the Old Covenant, and as such was Aaron's god (Exo 4:16, Kurtz ). As prophetess and sister of Aaron she led the chorus of women, who replied to the male chorus with timbrels and dancing, and by taking up the first strophe of the song, and in this way took part in the festival; a custom that was kept up in after times in the celebration of victories (Jdg 11:34; 1Sa 18:6-7; 1Sa 21:12; 1Sa 29:5), possibly in imitation of an Egyptian model (see my Archäologie , §137, note 8).

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 13:17--15:22

D. God's completion of Israel's liberation 13:17-15:21

The Israelites now began their migration from Goshen to Canaan.

Constable: Exo 15:1-21

3. Israel's song of deliverance 15:1-21

"The song is composed of three gradually increasing strophes, each of which commences with the praise of Jehovah, and ends with a description of the overthrow of the Egyptian host (vv. 2-5, 6-10, 11-18). The theme announced in the introduction in v. 1 is thus treated in three different ways; and whilst the omnipotence of God, displayed in the destruction of the enemy, is the prominent topic in the first two strophes, the third depicts with prophetic confidence the fruit of this glorious event in the establishment of Israel, as a kingdom of Jehovah, in the promised inheritance."²⁴⁸

Cassuto divided the strophes better, I believe, as vv. 1-6, vv. 7-11, and vv. 12-16, with an epilogue in vv. 17-18.²⁴⁹ Kaiser proposed a similar division: 1b-5, 6-10, 11-16a, and 16b-18.²⁵⁰

"It is not comparable to any one psalm, or song or hymn, or liturgy known to us anywhere else in the OT or in ANE literature."²⁵¹

"Yahweh is both the subject and the object of this psalm; the hymn is about him and to him, both here and in the similar usage of Judg 5:3 . . ."²⁵²

It is interesting that Moses described the Egyptian pursuers as being thrown into the sea (v. 4) and sinking like a stone (v. 5) and lead (v. 10). The same image describes Pharaoh's earlier order to throw the Hebrew babies into the Nile River (1:22). God did to the Egyptians what they had done to the Israelites.²⁵³

This hymn is a fitting climax to all God's miracles on behalf of the Israelites in leading them out of Egypt. It is a song of praise that focuses on God Himself and attributes to Him the superiority over all other gods that He had demonstrated (cf. v. 11). Undoubtedly the Israelites sang this inspired song many times during their wilderness wanderings and for generations from then on.²⁵⁴ The first part of the song (vv. 1-12) looks back on God's destruction of the Egyptian soldiers, and the second part (vv. 13-18) predicts Israel's entrance into the Promised Land. The divine name appears ten times.

"The event at the Red Sea, when the Egyptian army was drowned, was celebrated as a great military victory achieved by God (Exodus 15:1-12). It was that event, wherein a new dimension of the nature of God was discovered by the Hebrews (the new understanding is expressed forcefully by the explanation the Lord is a man in battle' [v. 3]), that opened to their understanding the real possibility, if not necessity, of taking possession of the promised land by means of military conquest (Exodus 15:13-18)."²⁵⁵

"The Exodus was one of the foundational events of Israel's religion. It marked the liberation from Egyptian slavery, which in turn made possible the formation of a relationship of covenant between Israel and God. And nowhere is the Exodus given more powerful expression than in the Song of the Sea (Exodus 15:1-18), a great victory hymn celebrating God's triumph over Egypt at the sea. To this day, the ancient hymn continues to be employed in the synagogue worship of Judaism. Its continued use reflects the centrality of its theme, that of God's control over the forces of both nature and history in the redemption of his people.

"When one reads the Song of the Sea, one immediately gains an impression of the joy and exhilaration expressed by those who first used its words in worship. But what is not immediately evident to the modern reader is the subtle manner in which the poet has given force to his themes by the adaptation of Canaanite mythology. Underlying the words and structure of the Hebrew hymn are the motifs of the central mythology of Baal; only when one understands the fashion in which that mythology has been transformed can one go on to perceive the extraordinary significance which the poet attributed to the Exodus from Egypt.

"The poet has applied some of the most central motifs of the myth of Baal. These motifs may be summarized in certain key terms: conflict, order, kingship, and palace-construction. Taking the cycle of Baal texts as a whole (see further Chapter IV), the narrative begins with conflict between Baal and Yamm (Sea'); Baal, representing order, is threatened by the chaotic Yamm. Baal's conquest of Yamm marks one of the steps in the process of creation; order is established, and chaos is subdued. Baal's victory over Yamm is also the key to his kingship, and to symbolize the order and consolidate the kingship, Baal initiates the construction of his palace. And then, in the course of the myth, conflict breaks out again, this time between Baal and Mot. Baal is eventually victorious in this conflict, establishing once again his kingship and the rule of order. It is important to note not only the centrality of these motifs in the Baal myth, but also their significance; the motifs as a whole establish a cosmological framework within which to interpret the Baal myth. It is, above all, a cosmology, developing the origins and permanent establishment of order in the world, as understood and believed by the Canaanites. Its central celebration is that of creation.

"In the Song of the Sea, the poet has developed the same central motifs in the structure of his song. The song begins with conflict between God and Egypt (Exodus 15:1-12), but the way in which the poet has transformed the ancient motifs is instructive. Sea' is no longer the adversary of order, but God uses the sea (Hebrew yam) as an instrument in the conquest of chaos. After the conquest, God is victorious and establishes order; his kingship is proclaimed in a statement of his incomparability (verse 11). But then the theme of conflict is resumed again, as future enemies are anticipated (verses 14-16). They, too, would be conquered, and eventually God's palace and throne would be established as a symbol of the order achieved in his victory (verse 17). Finally, God's kingship would be openly declared, as a consequence of his victories: the Lord shall reign for ever and ever' (verse 18). The Hebrew expression for this statement of kingship is yhwh ymlk, directly analogous to the celebration of Baal's kingship in the Ugaritic texts: b'l ymlk.

"It is one thing to trace the motifs of the Baal myth in the Song of the Sea; it is another to grasp their significance. The primary significance lies in the cosmological meaning of the motifs; the Hebrew poet has taken the symbolic language of creation and adapted it to give expression to his understanding of the meaning of the Exodus. At one level, the Exodus was simply the escape of Hebrews from Egyptian slavery; at another level, it marked a new act of divine creation. Just as Genesis 1 celebrates the creation of the world, so too Exodus 15 celebrates the creation of a new people, Israel. And when one perceives this underlying significance of the poetic language employed in the Song of the Sea, one is then in a position to understand better another portion of the biblical text, namely, the reasons given for the observation of the sabbath day."²⁵⁶

"Throughout the poem, however, the picture of God's great deeds foreshadows most closely that of David, who defeated the chiefs of Edom, Philistia, and Canaan and made Mount Zion the eternal home for the Lord's sanctuary (v. 17)."²⁵⁷

"The poem of Exod 15 celebrates Yahweh present with his people and doing for them as no other god anywhere and at any time can be present to do. As such, it is a kind of summary of the theological base of the whole of the Book of Exodus."²⁵⁸

Worship was the result of redemption. The people looked back at their deliverance and forward to God's Promised Land. At this point their joy was due to their freedom from slavery. However the desert lay ahead. The family of Abraham had become a nation, and God was dwelling among them in the cloud. God's presence with the nation introduced the need for holiness in Israel. The emphasis on holiness begins with God's dwelling among His people in the cloud. It increased when God descended on the tabernacle and ark.

The parallel that exists between Abraham's experiences and Israel's is also significant. God first called Abram out of pagan Ur. Then He blessed him with a covenant after the patriarch obeyed God and went where Yahweh led him. God did the same thing with Israel. This similarity suggests that God's dealings with both Abram and Israel may be programmatic and indicative of His method of dealing with His elect generally.

Guzik: Exo 15:1-27

Exodus 15 - The Song of Moses

A. The Song of Moses.

1. (1-5) First stanza: The LORD is a man of war.

Then Moses and the children of Israel sang this song to the LORD, and spoke, saying:

"I will sing to the LORD,

For He has triumphed gloriously!

The horse and its rider He has thrown into the sea!

The LORD is my strength and song,

And He has become my salvation;

He is my God, and I will praise Him;

My father's God, and I will exalt Him.

The LORD is a man of war;

The LORD is His name.

Pharaoh's chariots and his army He has cast into the sea;

His chosen captains also are drowned in the Red Sea.

The depths have covered them;

They sank to the bottom like a stone."

a. Then Moses and the children of Israel sang this song to the LORD: This remarkable song is assumed to have come spontaneously as Moses led the nation into the wilderness on the other side of the Red Sea.

i. God prizes these spontaneous expressions of praise and worship. This was a new song sung unto the LORD (as in Psalm 40:3).

b. I will sing to the LORD: One great principles of worship is that it is unto the LORD, not unto man. When we worship God in song, our audience is the LORD Himself and not the people around us.

c. The horse and its rider He has thrown into the sea! They praised God because He did what Israel could not do.

d. The LORD is my strength and song: When we let God be our strength, He will also be our song. We will sing because of the victory won by the great strength of the LORD. We will have a "singing joy" in our life because His strength will not let us down.

e. He has become my salvation: This is a glorious phrase. It recognizes that we cannot save ourselves, but God must become our salvation.

2. (6-10) Second stanza: You have overthrown those who rose against You.

"Your right hand, O LORD, has become glorious in power;

Your right hand, O LORD, has dashed the enemy in pieces.

And in the greatness of Your excellence You have overthrown those who rose against You;

You sent forth Your wrath;

It consumed them like stubble.

And with the blast of Your nostrils

The waters were gathered together;

The floods stood upright like a heap;

The depths congealed in the heart of the sea.

The enemy said, 'I will pursue, I will overtake, I will divide the spoil;

My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.'

You blew with Your wind,

The sea covered them;

They sank like lead in the mighty waters."

a. Your right hand, O LORD, has dashed the enemy in pieces: Moses and the people described what God did to the Egyptians, and they gloried in the defeat of God's enemies. If we really love the LORD, we should glory in the defeat of God's enemies.

b. Your right hand: The right hand was thought to be the hand of skill and power. When God works with His right hand, it is a work of skill and power.

i. Obviously, this is the use of anthropomorphism, understanding something about God by using a human figure of speech, even though it does not literally apply.

ii. This idea of the right hand is used in the Scriptures more than fifty times, including these passages:

· Psalm 45:4: God's right hand teaches us

· Psalm 48:10: God's right hand is full of righteousness

· Psalm 77:10: Remembrance of the years of the right hand of the Most High

· Psalm 110:1: The Father invites the Son to sit at His right hand

· Habakkuk 2:16: The cup of God's judgment is held in His right hand

· Ephesians 1:20: Jesus is seated at the right hand of the Father

3. (11-13) Third stanza: Who is like You, O LORD, among the gods?

"Who is like You, O LORD, among the gods?

Who is like You, glorious in holiness,

Fearful in praises, doing wonders?

You stretched out Your right hand;

The earth swallowed them.

You in Your mercy have led forth

The people whom You have redeemed;

You have guided them in Your strength

To Your holy habitation."

a. Who is like You, O LORD, among the gods? If the people of Egypt still did not know who the LORD was, the people of Israel did. They knew the LORD was not like any of the false gods of Egypt or Canaan.

b. Who is like You: Worship should proclaim the superiority of the LORD God over anything else that claims to be god. Israel soon and often forgot this, but we can remember it.

4. (14-18) Fourth and fifth stanza: The people will hear and be afraid.

"The people will hear and be afraid;

Sorrow will take hold of the inhabitants of Philistia.

Then the chiefs of Edom will be dismayed;

The mighty men of Moab,

Trembling will take hold of them;

All the inhabitants of Canaan will melt away.

Fear and dread will fall on them;

By the greatness of Your arm

They will be as still as a stone,

Till Your people pass over, O LORD,

Till the people pass over

Whom You have purchased.

You will bring them in and plant them

In the mountain of Your inheritance,

In the place, O LORD, which You have made

For Your own dwelling,

The sanctuary, O LORD, which Your hands have established.

The LORD shall reign forever and ever."

a. All the inhabitants of Canaan will melt away: Moses and the children of Israel knew that the victory also said something to the enemies of Israel. They would become afraid when they heard of the great things God did for Israel.

b. Fear and dread will fall on them: Some forty years later Rahab the prostitute from Jericho told the Israeli spies: For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt (Joshua 2:10). The people of Canaan did hear of what God did for Israel and some responded with godly fear.

c. The LORD shall reign forever and ever: After such a great victory we can sense that Israel really believed this, and they were really ready to let the LORD reign over them. This state of victory and surrender did not last very long.

5. (19-21) Miriam, Moses' sister, leads the women in worship.

For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea. Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them:

"Sing to the LORD,

For He has triumphed gloriously!

The horse and its rider He has thrown into the sea!"

a. Miriam the prophetess, the sister of Aaron: This is the first mention of Miriam by name, and she is described as the sister of Aaron, so she is therefore also the sister of Moses (Exodus 4:14).

i. Numbers 26:59 seems to indicate that Moses had only one sister. We do know that it was his sister who supervised the launching of the basket onto the Nile River to preserve his life (Exodus 2:14) and arranged the hiring of Moses' mother as his nurse. Based on Numbers 26:59, we can say this was probably - almost certainly - Miriam. She was the older sister of Moses.

b. Miriam the prophetess: We also see that Miriam had some kind of prophetic gift. Later she used her leadership position in an unwise and ungodly way - to challenge the authority of Moses (Numbers 12).

c. All the women went out after her with timbrels and with dances: On this occasion Miriam led the "women's choir."

B. The bitter water is made drinkable.

1. (22) Three days into the wilderness.

So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water.

a. Moses brought Israel . . . they went out into the Wilderness of Shur: God's man led them, but he led them an unusual way. Into the Wilderness of Shur was outside the major trade route along the sea.

b. They went three days in the wilderness and found no water: Three days is not a very long time. But it is long enough to forget the great victory and power of God. Now Israel faced a long trip through difficult and dry desert.

i. "Three days is the maximum time the human body can go without water in the desert." (Buckingham)

2. (23-25a) Bitter waters made sweet at Marah.

Now when they came to Marah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called Marah. And the people complained against Moses, saying, "What shall we drink?" So he cried out to the LORD, and the LORD showed him a tree. When he cast it into the waters, the waters were made sweet. There He made a statute and an ordinance for them.

a. They could not drink the waters of Marah, for they were bitter: It must have seemed like a cruel joke - after three waterless days, they finally came upon water - and found that water undrinkable.

b. So he cried out to the LORD, and the LORD showed him a tree: By following God's direction, Moses made the waters drinkable and Israel found water in the wilderness.

i. How did the tree work? In his work on the Exodus journey, Buckingham thinks the chemicals in the sap of the broken limb drew the mineral content down to the bottom of the pools, and left only good water on top.

ii. He further speculates that even though the waters were now drinkable, there was still a significant magnesium and calcium content in the water. The laxative effect of this would clean out the digestive systems of the children of Israel, cleansing them of common Egyptian ailments such as amoebic dysentery and bilharzia, a weakening disease common among Egyptian peasants. In addition, calcium and magnesium together form the basis of a drug called dolomite - used by some athletes as a performance enhancer in hot weather conditions. At Marah, God provided the right medicine to both clean out their systems, and prepare them for a long, hot march to Sinai.

iii. We can say that God was not only interested in getting the children of Israel out of Egypt, He also wanted to get Egypt out of the children of Israel - both physically and spiritually.

3. (25b-27) The testing of Israel.

And there He tested them, and said, "If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the LORD who heals you." Then they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.

a. And there He tested them: God tested Israel by giving them a command to obey. When God tells us what to do, He really gives us a test. Our obedience determines if we pass the test or not.

i. It had yet to be demonstrated by a test whether the children of Israel were worshipping people who occasionally murmured, or if they were a murmuring people who occasionally worshipped. Their true nature would be revealed in times of testing.

b. I will put none of the diseases on you which I have brought on the Egyptians: This was God's promise to an obedient Israel. In many ways, their physical health was directly connected to their obedience.

i. Dr. S.I. McMillen in his book None of These Diseases notes that many of God's laws to Israel had a direct impact of hygiene and health. Practices such as circumcision, quarantine, washing in running water, and eating kosher made a real medical difference in keeping Israel free from disease.

ii. Beyond the direct medical implications, obedience also means we are at peace with God - and free from a tremendous amount of stress and anxiety in life. This has an obvious benefit to the health of any person.

c. Then they came to Elim, where there were twelve wells of water and seventy palm trees: After the time of testing God had a time of refreshing for the people of Israel. He knew exactly what they needed, and He knew when to test them and when to rest them.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 15 (Chapter Introduction)

Overview

Exo 15:1, The song of Moses, Miriam, and Israel on their deliverance; Exo 15:22, The people want water in the wilderness; Exo 15:23, The waters at Marah are bitter, they murmur, Moses prays, and sweetens the waters by God’s direction; Exo 15:27, They encamp at Elim, where are twelve wells, and seventy palm trees.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 15 (Chapter Introduction)

CHAPTER 15

Moses and the people praise the Lord, Exo 15:1-21 . They want water, Exo 15:22 . The waters of Marah are bitter, Exo 15:23 . The people murmur against Moses, Exo 15:24 . He crieth unto the Lord; the waters are sweetened, Exo 15:25 . They come to Elim, where they find twelve wells of water, and threescore and ten palm trees, Exo 15:27 .

Moses composed the song, and he, together with the Israelites, sung it, unto the honour and praise of God.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 15 (Chapter Introduction)

(v. 1-21) The song of Moses for the deliverance of Israel.

(Exo 15:22-27) The bitter waters at Marah, The Israelites come to Elim.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 15 (Chapter Introduction)

In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is, I. The song itself (v. 1-19). 2. The solemn singing of it (Exo 15:20, Exo 15:21). II. Israel marches forward in the wilderness (Exo 15:22), and there, 1. Their discontent at the waters of Marah (Exo 15:23, Exo 15:24), and the relief granted them (Exo 15:25, Exo 15:26). 2. Their satisfaction in the waters of Elim (Exo 15:27).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 15 (Chapter Introduction)

INTRODUCTION TO EXODUS 15

This chapter contains the song of Moses, and of the children of Israel, on the banks of the Red sea; in which they celebrate their passage through it, the destruction of Pharaoh and his host in it, and the glory of the divine perfections displayed therein, interspersed with prophetic hints of things future, Exo 15:1 which same song was sung by the women, with Miriam at the head of them, attended with timbrels and dances, Exo 15:20, an account is given of the march of the children of Israel from the Red sea to the wilderness of Shur, and of the bitter waters found at Marah, which occasioned a murmuring, and of their being made sweet by casting a tree into them, Exo 15:22 when they were told by the Lord, that if they would yield obedience to his commandments, they should be free from the diseases the Egyptians had been afflicted with, Exo 15:26, and the chapter is concluded with their coming to Elim, where they found twelve wells of water, and seventy palm trees, and there encamped, Exo 15:27.