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.

Verse 9. - The enemy said. This verse is important as giving the animus of the pursuit, showing what was in the thoughts of the soldiers who flocked to Pharaoh's standard at his call - a point which had not been previously touched. It is remarkable as a departure from the general stately order of Hebrew poesy, and for what has been called its "abrupt, gasping" style. The broken speech imitates the utterance of one at once eager and out of breath. I will divide the spoil. The Israelites, it must be remembered, had gone out of Egypt laden with ornaments of silver and of gold, and accompanied by flocks and herds of great value. Pharaoh's soldiers regarded this wealth as legitimate plunder, and intended to appropriate it. My lust. Literally, "my soul." Rage and hate were the passions to be satiated, rather than lust. My hand shall destroy them. So the Vulgate, Onkelos, Rosenmuller, Knobel, Kalisch, and others. The LXX. have κυριεύσει, "acquire the lordship over them" (whence our marginal rendering) But the drawn sword points to death rather than recapture.

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 Revelation 6:14 and with it compare Isaiah 10:11.

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