Exodus 15:1














The sublimity of this noble ode is universally admitted. It brings Moses before us in the new character of "poet." Moses does not seem to have devoted himself largely to this species of composition; but the three specimens of his work which remain to us - this ode, his "Song" and "Blessing" in Deuteronomy, and Psalm 90. - show him to have possessed a poetical genius of the very highest order; to have been as great as poet, as we know him to have been as warrior, leader, statesman, legislator, historian, patriot, and saint. The grandest features of poetry belong to the thrilling piece before us. It is the magnificent outburst of the feeling of uncontrollable triumph, awakened by the sight of the overthrow of the Egyptians in the Red Sea, and by the sense of deliverance and safety thence resulting. The language quakes and thunders in keeping with the grandeur of the theme. The presentation of the ideas is in the highest degree picturesque. The strokes of imagery are masterpieces - the whole scene of defeat and disaster being repeatedly revealed, as by lurid lightning-flashes, in single sentences, and even single words. The movement is rapid, rhythmical, inspiring. The art displayed in the minutiae of literary construction is very great, while in all, and through all, pervading, as its energising soul, every syllable and stanza of the composition, is the spirit of adoring awe and wonder, blending with gratitude, which ascribes all the greatness, and honour, and renown, of the victory to Jehovah. We have to touch at present, however, less on the literary beauties than on the religious teaching of the ode; and the nature of this, after what has been said on ch. 14., admits of being briefly indicated.

I. THE TRIUMPH CELEBRATED (vers. 1, 2). This celebration of the deliverance at the Red Sea was -

1. Natural. Adoring and exultant feeling naturally passes into song. It seeks expression. It tends to become rhythmical. It unites itself with music. Like mountain torrents, tearing down to the plain, and cutting their channels as they flow, pent-up emotion of this kind will not be denied utterance, and if suitable channels of rhythmical expression are not provided for it, will cut out channels for itself.

2. Appropriate. It was right that, having experienced this great deliverance, the children of Israel should give utterance, in strains of praise, to the feelings of wonder, gratitude, and adoration with which it inspired them. It was due to God, and it would be beneficial in its reactive effects upon themselves. The duty of praise for benefits received is one to which no religious mind can be indifferent. If God has gifted us with the faculty of song, it is right that the first use we make of it should be to extol his goodness. See the Psalms (Psalm 92:1; Psalm 98:1; Psalm 105:1, 2; Psalm 111:1; etc.).

3. Elevating. The faculty of song is not merely one of the faculties of our nature. It is connected with that which is deepest in us. When the Psalmist bids his faculty of song awake, he speaks of it as his "glory." - "Awake up, my glory" (Psalm 57:8; cf. Psalm 16:9; Psalm 30:12). It is Carlyle who says - "All deep things are musical." Song, in its higher reaches, unites all the faculties of the soul in consentaneous exercise - heart, intellect, conscience, the religious nature, imagination, the artistic and tuneful sentiments, the social feelings. It arouses, elevates, fructifies, enkindles. It awakens the spirit to the sense of its own infinitude; fills it with scorn of what is base; attunes and harmonises it to what is noble. We do well, therefore, to cultivate the faculty of song; to exercise it in public and in private worship; to make it the daily vehicle of the expression of our religious feelings. "Speaking to yourselves in psalms and hymns," etc. (Ephesians 5:19). See that the melody is from the heart, yet with the understanding also (1 Corinthians 14:15).

II. THE TRIUMPH DESCRIBED (vers. 3-13). The quick, abrupt, vivid language of the ode brings the whole scene of Pharaoh's pursuit and destruction before us, almost as if it were transacting in our sight. The hot, breathless, intensely eager pursuit is depicted in ver. 9, but it is chiefly the destruction that is dwelt on, and dwelt on in such terms, with the use of such similes, and in such relations of contrast to the proud monarch's insolence and boasting, as limns it with photographic distinctness on the mental vision. The design in the description being to exalt and glorify God's power in the overthrow, the points chiefly exhibited are these -

1. The ease of this destruction. It is done in an instant, and without effort. In striking contrast with Pharaoh's paraphernalia of war, with his savage exertions in pursuit, and with his elaborate drawing out of his purposes in ver. 9 - "I will pursue, I will overtake, I will divide the spoil," etc. - God simply blows with his wind, and the enemy is annihilated. "Thou didst blow with thy wind; the sea covered them; they sank as lead in the mighty waters" (ver. 10). A movement of his hand, a blast of his nostrils, a solitary waft from the heat of his anger, suffices to destroy them.

2. The swiftness of it. This, which was a most impressive feature of the overthrow, is brought out in various images. "The depths have covered them; they sank to the bottom as a stone, they sank as lead in the mighty waters" (vers. 5-10).

3. The fatality of it. The destruction was complete. There was no recovery from it. Horse and chariot and charioteer; the chosen captains; the whole array of Pharaoh's military strength - all went down in one swift, fell swoop, to the sea-bottom. "Thy right hand, O Lord, hath dashed in pieces the enemy (ver. 6). Pondering these images, we cannot but be impressed by the folly, the insanity, as well as the futility, of all attempts at contending with the Almighty.

III. THE ATTRIBUTES OF GOD AS REVEALED IN THE TRIUMPH. These, naturally, are made conspicuous in the ode. It was Jehovah, not Israel, who had achieved the triumph; and to Jehovah, accordingly, was all the praise due. Further, the design in the transaction had been precisely this: to display the character of God as Jehovah, and give a new demonstration of his possession of the attributes denoted by the name Jah (vers. 2, 3). The attributes of Jehovah specially extolled are -

1. Power. Thy right hand, O Lord, is become glorious in power" (ver. 6). The greatness of this power is seen by its being measured against the military might of Pharaoh, which thereby becomes a foil to it: another measure being found in the might and fury of the elements which it controls - winds, mighty waters, etc. Its resistlessness is seen in the suddenness and decisiveness of the overthrow.

2. Supremacy (vers. 11-18). This attribute, which is of the very essence of the Jehovah conception, was signally illustrated in the Red Sea catastrophe (Psalm 135:6). Not only was God therein revealed as absolute Ruler in the domain of nature, but it was shown how Pharaoh himself, pursuing his own end, was yet bent to be an instrument in accomplishing God's; how, when he thought he was freest, and most certain of victory, God had the hook in his jaws, and was leading all his host straight into the grave prepared for him; how, accordingly, God is Supreme Ruler in the moral as well as in the natural world, in the region of human wills as well as in that of natural causation.

3. Holiness. The holiness of God, burning like fire among stubble, and utterly consuming the hosts of the enemy, is justly celebrated in these verses (ver. 7). God was revealed as "glorious in holiness" (ver. 13); and because he was so, Israel was filled with awe in his presence (ver. 13), and his habitation is spoken of as an "holy habitation" (ver. 13), a sanctuary (ver. 17).

4. Mercy. This is the other side of the transaction of the Red Sea - the side of deliverance, as the former was of judgment, and mention is made of it in vers. 2, 13. Here, then, is a wonderful constellation of Divine attributes - exhibited, too, not in word, but in suitable action, in deeds which gave them embodiment, and impressive manifestation. They are the same attributes which have been at work all down history, operating for the good of the Church, and for the overthrow of evil.

IV. THE EFFECTS OF THE TRIUMPH (vers. 13-18). It is viewed -

1. As inspiring fear in the surrounding nations, in Edom, in Moab, among the Philistines, and other inhabitants of Canaan. Every powerful manifestation of God's attributes is fitted to awaken terror among his enemies, and actually does so. Results similar to those here described will follow the great predicted judgments on the last representatives of Anti-christianism (Revelation 11:13). The nations who heard of Israel's deliverance would have reason to fear, for their position exposed them to risk of attack, and Canaan was actually the destination of the tribes. This may suggest to us that if Israel had gone up to conquer these tribes, at the time when God wished them, they would not have found the conquest so hard as their fears represented. The Philistines and Canaanites were "melted" with terror: they were paralysed by their fears, and "still as a stone" (vers. 15, 16). Yet, through the unbelief and cowardice of the attacking force, this great opportunity was missed.

2. As a pledge that God would complete the work he had begun, and would ultimately "plant them in the mountain of his inheritance" (vers. 13-17). In several of the expressions, the tenses are past, as though the thing prophesied were already as good as done. This also is an apostle's mode of arguing - God who has done the greater, will not now fail to do the less, and perfect the work he has begun (Romans 5:9, 10; Romans 8:32; Philippians 1:6). Mark in this ode the designation of Israel as a redeemed, a purchased people (ver. 13) - the Red Sea deliverance being viewed as a second purchasing of Israel by God to himself. - J.O.

Then sang Moses and the Children of Israel.
Unwonted interest attaches to this song — the earliest on record of all the sacred odes, and the very foremost in the annals of Hebrew anthology. To the Jewish people themselves, it is what they have long called it, "The Song"; a designation to which it is entitled, alike from its inherent pre-eminence and its unrivalled associations.

1. It is Israel's natal song. For, in crossing the Red Sea, they passed through the birth-throes of their national existence, and from this epoch dates a new chronology in Israel's calendar. The oppressed tribes have become a commonwealth; and a commonwealth of the free.

2. It is Israel's emancipation song, or song of liberty. It signalises a triple deliverance; marking the supreme moment of rescue from the threefold evils of domestic slavery, political bondage, and religious thraldom.

3. It is Israel's first National Anthem and Te Deum in one. The Exodus was not a mere effort on the part of the Hebrew race to achieve their independence and realize their aspirations after a separate nationality. The spirit of even this idea had yet to be created within them; but everything depended on their being first delivered from the corrupting influences of Egyptian fetichism and idolatry, no less than from the yoke of Egyptian bondage. Not that the mass of them could at all appreciate the full meaning of the grand event as a mighty religious movement, repeating on a larger scale the migration of Abraham from Ur of the Chaldees, and breaking away from idolatrous and debasing superstitions, to find a home for the free development of a higher creed and worship. But the eye of their great leader descried this Divine purpose; and he had gone with this first tentative proposal to Pharaoh from God "Let My people go, that they may serve Me in the wilderness." It is Israel's Te Deum, or song of thanks and praise to God. An overwhelming sense of the Divine interposition is the predominant sentiment in the song from first to last. It is no mere secular ode; no mere war-song or outburst of patriotic triumph; no exultant shriek of insult over a fallen foe; but an anthem of blessing and gratitude for a great deliverance, a devout and solemn psalm before God, to whom, of whom, and for whom it is sung. This high and sacred intent keeps it from degenerating into a wild strain of vindictiveness or vainglory.

4. It is Israel's Church-song; the type of all songs of redemption and salvation. The very words "redemption" and "salvation" are first introduced in connection with this great deliverance. "I will redeem you with an outstretched arm"; and again, "Fear ye not; stand still, and see the salvation of the Lord." The people had become unified into a worshipping assembly. It is Israel's triumph-song of deliverance. The note is that of joy and victory; and is prophetic of the success of every battle and struggle for the Lord's cause and kingdom, fought in the Lord's name and in His strength. This triumph is the precursor especially of that final and glorious one at the end of the ages, when the spiritual Israel, which no man can number, from every people, and tribe and language, "having gotten the victory over the beast, and over his image, and over his mark, and over the number of his name," shall take up a position like their prototypes of old not, however, by the shore of the Red Sea, with the mere emblem of God's presence before them — but as John saw them in apocalyptic vision, standing by the sea of glass mingled with fire; no longer led merely by Miriam and her chorus, but all of them having the harp of God in their hand, singing, not only "the Song of Moses, the servant of God," but "the Song of the Lamb."

I. INTRODUCTION: OR THE TRIPLE AIM OF THE SONG (vers. 1, 2). Thus the song is, first of all, inscribed and offered to the Lord. He also is its great theme or subject; and it is His exaltation that constitutes its one and expressly avowed aim. To God, of God, for God — these are the three pivot-thoughts regulating and determining the movement of the opening strophe, and, indeed, of the entire hymn. Here, as not infrequently with later psalms, we have the whole song concentrated in the first verse. The occasion of the song, its subject, its design, are all indicated. First, there is here a singing to the Lord. The simplest idea we can attach to the opening words, "I will sing to the Lord," is this — I will bring myself into the immediate and felt presence of Jehovah, and will address and offer my song to Him! How near has He been to us during the eventful and stupendous transactions of the night! Under a realizing sense of that Dearness I will direct my song to Him. To what a pitch of solemnity this conception raises the singer I But, while this idea of singing to the Lord is expressive of the singer's attitude as immediately before the very face of the Supreme, it no less indicates that the song is an acceptable offering and oblation to the Lord. It is no self-pleasing exercise of gift and faculty, but "a sacrifice to the Lord, the fruit of the lips." "Singing," says one, "is as much the language of holy joy as prayer is the language of holy desire." How sublime a sight! The whole of a people singing before the one invisible God, and consciously realizing more or less their direct relation to the Eternal, under no outward form or image or material symbol! Secondly, the Lord is the subject or theme of the song. Underlying all is the sense of the Divine personality. Nothing but this could have kindled the soul to song. If God is to be the subject of hymning praise, it must needs be the thought of a living, personal One, to evoke the spirit of glorying in and praising His name. Thirdly, there is here a singing, not only to the Lord and of the Lord, but for the Lord. To extol and exalt the Lord is declared to be the ultimate end and aim of this song. And indeed this is the highest reach and the final purpose of all praise — to manifest and express the Divine character, the Divine working and ways, the Divine glory and honour. We are taught to pray for God as well as to Him; and to put this ever in the foreground of our prayers, as of all things the first, the best, the supremely desirable. "Hallowed be Thy name: Thy kingdom come: Thy will be done" — these petitions have the precedence over any for either ourselves or others. But not only to do this, but also to express it and set forth our purpose to do it — this is the special aim and function of praise, of which "Doxology," or the ascription of power, blessing, dominion, and every excellency, is the highest climax. It is the very anticipation of heaven itself and of all its worship.

II. THE BODY, OR SUBJECT-MATTER OF THE SONG (vers. 3-13). The third verse seems to be designed for a great chorus — probably meant to be re-echoed by a body of deep-voiced warriors. It marks a transition from the declarative style of the introduction, to the alternation of recitative and ascriptive portions in the main body of the song. It forms also a suitable link between the two, being a fit climax to what precedes, because it sets forth why and in what character the Lord is to be exalted — "the Lord is a Man of War" — and a fit index to what follows, because it suggests, so strikingly, the nature of His triumph which is now about to be celebrated; a triumph involving struggle and conflict. He is "a Man of War" in accordance always with His sublime and sacred name Jehovah. The song proceeds to develop the three great qualities of the Jehovah-warrior, the Warrior who is Divine.

1. He is in power resistless. This power is seen first in the magnitude of the scale on which it operates — the sense of this being enhanced by the detail of particulars in verse 4. Pharaoh's chariots, and his host, and his chosen captains. Then, again, in the ease with which it effects its object as He "casts" them into the sea — it is as if He had caught up the whole host in His hand, and slung it like a stone into the deep; and finally, in the completeness of the overthrow and the irreversible and irretrievable nature of the result. Having thus signalized the catastrophe, the poet's inspiration seems to catch a new afflatus. The style suddenly changes in verses 6, 7, and 8; it ceases to be merely descriptive, and becomes directly ascriptive. The tone is now lofty and devout, God being addressed immediately in the second person, and the whole event being attributed to the interposition and miraculous operation of His power alone.

2. He is in equity and righteousness unchallengeable. The "equity and righteousness" is as manifest as the power. We are taught in verse 7 to regard the whole situation as intended for a display of "the Divine excellency": so true, so timely, and so exemplary it is in its manifestation. With consummate ease, but with no less consummate justice, the dread penalty is enacted; to show how "He is glorious in holiness and fearful in praises" while "doing wonders." For it is intimated that Egypt, in what it was doing, was not only "the enemy" of Israel, but it was "of them that rose up against Thee"; fighting against the Almighty and violating the first principles of Divine justice, truth, and mercy. The victims of the catastrophe were the fit subjects of a retributive and self-vindicating economy. Moreover, it was so well-timed. They were taken, as it were, red-handed, in the very act; at the very moment they were anticipating their revenge and gloating in its gratification. While they were intoxicated with insolence and pride: while they were breathing out threatening and cruelty, the Lord speaks to them in wrath; the Lord holds them in derision.

3. Yet, finally, He is in mercy plenteous. We have to note the goodness, no less than the severity, of God here. The reiteration in verse 12 of what has been said before, seems designedly made to enhance the sublime and suggestive contrast.

III. THE THREEFOLD ISSUES (vers. 14-18). In this third and last wave of the anthem, the Divine mercy in the redemption of Israel is illustrated. The song becomes prophetic; and three grand issues are described and anticipated, an immediate, an intermediate, and a final one.

1. The immediate influence of the Exodus and passage of the Red Sea, on the tribes and peoples around, verses 14-16. A striking gradation is observed in describing the various effects: there is first a widespread panic and commotion in general, then the chiefs or "phylarchs" of Edom are paralyzed with terror; the mighty men of Moab tremble with uncontrollable fear; and finally the Canaanites melt away in despair.

2. There is an intermediate or remoter influence on the ultimate settlement and final destiny of Israel. So great an initial triumph was a happy augury and a sure prognostication of coming success. It was to be accepted as a Divine pledge of all needful aid and succour, until at length they should be firmly established in the promised land, as a nation, a race or family, and a Church. For in verse 17 we have a climax with three particulars, in which Israel is presented in three aspects, and their land is set forth in the triple character of an inheritance, a home, and a sanctuary, awakening the chords of patriotism, ancestry, and worship.

3. There is the last great issue of all, "The Lord shall reign for ever and ever." The prophecy of this song reaches thus onward to the end of all things; for the deliverance of Israel was not merely typical of, but actually a part and instalment of, the final redemption. And therefore, this song of Moses is not only the key-note and inspiration of the songs of the Old Testament Church, but a song of the Church in every age, celebrating as it does an event and deliverance not only pledging but vitally contributing to the last great acts in the onward triumph of Christ's complete redemption.

(A. H. Drysdale, M. A.)

I. THE HISTORY WHICH THE SONG CELEBRATES.

II. THE REFLECTIONS WHICH THE HISTORY THUS CELEBRATED SUGGESTS.

1. The history affords an awful instance of persevering rebellion against God, notwithstanding the infliction of repeated and awakening chastisements.

2. The tendency of the human mind to forget past mercies, when we are involved in present afflictions.

3. The duty of yielding obedience to God, even when His commands seem to be opposed to our interests and our happiness.

4. The certainty that God will appear on behalf of His people, however long His interposition may be delayed.

5. The history reminds us of a nobler deliverance which God has effected for His people by Jesus Christ.

6. We may learn from the history with what grateful joy the disciples of Christ will celebrate His power and grace, when they have crossed the river of death.

(J. Alexander.)

I. It will be instructive to notice THE TIME OF THE SINGING OF THIS SONG. To everything there is a season: there is a time of the singing of birds, and there is a time for the singing of saints. "Then sang Moses."

1. It was first of all at the moment of realized salvation. When we doubt our salvation we suspend our singing; but when we realize it, when we see clearly the great work that God has done for us, then we sing unto the Lord who hath for us also triumphed gloriously. How can our joy of heart any longer be pent up?

2. So is it also in times of distinct consecration. I would remind you that the apostle assures us that all Israel were "baptized unto Moses in the cloud and in the sea." That passage through the Red Sea was the type of their death, their burial, and their resurrection to a new life; it was their national baptism unto God: and therefore they sang as it were a new song. It is the happiest thing that can ever happen to a mortal man, to be dedicated to God.

3. It was also a day of the manifest display of God's power.

4. But this song may be sung at all times throughout the life of faith. Let your hearts begin to ring all their bells, and let not their sweet chimes cease for evermore.

II. THE TONE OF THIS SONG.

1. Note, first, that the tone is enthusiastic.

2. The tone is also congregational, being intended for every Israelite to join in it. Though Moses began by saying, "I will sing unto the Lord," yet Miriam concluded with, "Sing ye to the Lord, for He hath triumphed gloriously." This is a hymn for every child of God, for all that have come out of Egypt. Let the song be enthusiastic and unanimous.

3. Yet please to notice how very distinctly personal it is. "I will sing unto the Lord, for He hath triumphed gloriously. The Lord is my strength and song, and He is become my salvation; He is my God, and I will prepare Him an habitation; my father's God, and I will exalt Him." Do not lose yourself in the throng.

4. Note, again, the tone of this song is exceeding confident. There is not a shadow of doubt in it: it is all the way through most positive in its ascriptions of praise.

5. And this song is exceeding comprehensive. It sings of what God has done, and then of what God will do in bringing His people into the Promised Land; nor does it finish till it rises to that loftiest strain of all: "The Lord shall reign for ever and ever."

6. Note, too, all through, that this song is immeasurably joyous. The Israelites were slaves enjoying new liberty; children let out to play. They did not know how to be glad enough. Let us give to God our unlimited joy.

7. Yet I must say, however enthusiastic that song was, and however full of joy it was, it was only such a song as was due unto the Lord.

III. THE FIRST CLAUSES OF THIS SONG. "The Lord is my strength and my song," etc.

1. Notice, the song is all of God: there is not a word about Moses. Let us forget men, forget earth, forget time, forget self, forget this mortal life, and only think of our God.

2. Observe, the song dwells upon what God has done: "The horse and his rider hath He thrown into the sea." Let us trace all the mercies we get to our God, for He hath wrought all our works in us; He hath chosen us, He hath redeemed us, He hath called us, He hath quickened us, He hath preserved us, He hath sanctified us, and He will perfect us in Christ Jesus. The glory is all His.

3. The song also declares what the Lord will yet do. We shall conquer yet in the great name of Jehovah. Take up the first note: "The Lord is my strength." What a noble utterance! Poor Israel had no strength! She had cried out by reason of her sore bondage, making bricks without straw: The Lord is my strength when I have no strength of my own. It is well to say, "The Lord is my strength" when we are weak and the enemy is strong; but we must mind that we say the same when we are strong and our enemies are routed. The next is, "The Lord is my song," that is to say, the Lord is the giver of our songs; He breathes the music into the hearts of His people; He is the Creator of their joy. The Lord is also the subject of their songs: they sing of Him and of all that He does on their behalf. The Lord is, moreover, the object of their song: they sing unto the Lord. Their praise is meant for Him alone.

( C. H. Spurgeon.)

The Song of Moses has never been surpassed for the poetical beauty of its imagery and its expressions. It is, besides, so full of holiness and adoration, as to render it incomparable.

I. Let us recount ALL THE CAUSES FOR GRATITUDE WHICH ARE ENUMERATED IN IT.

1. The Israelites had been delivered from a terrible danger. The enemy had said, "I will pursue, I will overtake, I will divide the spoil; I will draw my sword, my hand shall destroy them."

2. They had been delivered from inevitable danger. None could save them .but God only. Before them was the sea; behind them were Pharaoh and his host.

3. They had been delivered from universal danger. Not the lives of a thousand only, or even of ten thousand, among them had been threatened; all, old and young together, were to have been slain.

4. They had been delivered by most glorious miracles; the strong east wind, the pillar of light, the sea changed, as it were, into walls of ice.

5. They bad been delivered notwithstanding their sins. Oh, what an example of the free grace of God! They had scorned His words, had murmured; it was, so to speak, in spite of themselves that God had saved them.

6. They had been delivered altogether, not one was missing, not one had perished, not even the youngest child. No mourning marred their triumph, as often happens to the nations of the earth when they are celebrating a great victory.

7. They had been saved by the power of God alone. It was not their work, it was that of the Lord, who had said to them, "Stand still, and ye shall see the salvation of the Lord; the Lord shall fight for you."

8. Lastly, their deliverance was accompanied by promises for the future. God had brought them out of Egypt, but it was to lead them to Canaan.

II. If we are true believers, and if Jesus is our Saviour, WE HAVE THE SAME REASONS THAT THE ISRAELITES HAD FOR SINGING THE SONG OF PRAISE.

1. Like them, we have been delivered from a terrible danger. It was the danger of death, — not of the body, for that is comparatively nothing, as our Lord has said, but of the soul; that is to say, condemnation, alienation from God, a whole eternity passed "in outer darkness, where there is weeping and gnashing of teeth."

2. Like the Israelites, we have been delivered from inevitable danger. There is no way of escape — no salvation in any other than in the Lord Jesus Christ.

3. We have been delivered from a universal danger. Indeed, we are all by nature under condemnation. "There is no difference: for all have sinned, and come short of the glory of God."

4. We have been delivered by most glorious marvels. "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God," exclaims the apostle John. These things are so sublime, that the angels desire to look into them.

5. We have been delivered notwithstanding our sins; for "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us."

6. Like Israel, we have been delivered altogether. Not one of the chosen people of God will be missing; the youngest child, the most despised, the most forgotten of men, if he has put his trust in the Lord, will not perish.

7. God has saved us without any strength of our own, for we were incapable of doing anything. "I have trodden the winepress alone," saith the Saviour by the mouth of Isaiah. He obeyed for us, He has borne our sins, He has accomplished all the work of our salvation.

8. Lastly, our deliverance has been accompanied, like that of the Israelites, with glorious promises. The Lord will guide us with His counsel, and afterwards He will receive us to glory. He will be our strength, because He has been our Saviour.

(Prof. Gaussen.)

Among the mass of men how little there is of that frank, manly gratitude, that openly, and in the sight of a scoffing world, acknowledges the delivering, saving hand of God. Amid such wide-spread forgetfulness of the hand of an overruling Providence, it is a satisfaction to record the case of a thankful British seaman, a fine young man in the naval service on board Her Majesty's ship, Queen. They were cruising off Cape Finisterre. The hands had been turned up to reef top sails for the night; the work was just finished, when the young captain of the mizzen top overbalanced himself and fell. He came down a distance of a hundred feet or more, and would have fallen on the deck, where no doubt he would have been instantly killed or seriously injured; but as he fell he clutched the foot-brail of the mizzen — this threw him against the sail, which broke his fall, and he was saved! And as he touched the deck he knelt down in the sight of the throng of officers and men who composed the crew, and offered up his thanks to Almighty God for his safe deliverance, during which time the silence and discipline was such one might have heard a pin drop on the deck.

Gratitude is an imperative duty; and one of its first and finest forms is a hymn of thanksgiving and praise. It is true that it will not be worth much if it expends itself only in song; but wherever the psalm is sincere, it will communicate its melody also to the life. Too often, however, it does not even give a song. You remember how only one of the ten lepers returned to thank the Lord for His cleansing; and, perhaps, we should not be far wrong if we were to affirm that a similar proportion prevails to-day between the thankful and the ungrateful. Yet it would be wrong if we were to leave the impression that such gratitude as this of Moses is almost unknown. On the contrary, the pages of our hymn-books are covered with songs which have been born, like this one, out of deliverance. Many of the finest of David's psalms are the utterances of his heart in thanksgiving for mercies similar to those which Moses celebrated; and some of the noblest lyrics of Watts and Wesley, of Montgomery and Lyre, have had a similar origin. Nor is this all; we can see that in all times of great national revival there has been an outburst of song. At the Reformation, no result of Luthers work was more remarkable than the stimulus it gave to the hymnology of the Fatherland. In fact, that may be said to have been as good as created by the Reformation; and in our own country each successive revival of religion has had its own special hymn. But we have not all the genius of Wesley, or the inspiration of Moses, or of David; and what shall we do then? We can at least appropriate the lyrics of those who have gone before us, and use them in so far as they meet our case; and I can conceive no more pleasant or profitable occupation for the household than the singing of those hymns which have become dear to us because of the personal experiences which we can read between the lines. But we can do better still than that; for we can set our daily deeds to the music of a grateful heart, and seek to round our lives into a hymn — the melody of which will be recognized by all who come into contact with us, and the power of which shall not be evanescent, like the voice of the singer, but perennial, like the music of the spheres. To this hymnology of life let me incite you; for only they who carry this music in their hearts shall sing at last on the shore of the heavenly land, that song of "pure concert" for which John could find no better description than that it was" the song of Moses, the servant of God, and the song of the Lamb." But to sing of deliverance, you must accept deliverance. Open your hearts, therefore, for the reception of salvation.

(W. M. Taylor, D. D.)

The Lord is my strength and my song
I. WHAT THE LORD IS TO HIS PEOPLE.

1. "The Lord is my strength," sang the enraptured host, when they saw how He had "triumphed gloriously" for them — and this has ever been the song of God's people as they have passed through dangers and tribulations in their way to the heavenly Canaan (Isaiah 26:4).

2. But if the Lord be the strength of His people, it must imply that they themselves are weak.

3. But the Lord is our strength; and if the Church be likened unto things which are weak, the figurative language of the Bible is equally strong in setting forth the Lord as her strength (Proverbs 28:10; Psalm 18:2). The Lord Jesus is called the Captain of her salvation, her Deliverer, Governor, Guide.

4. But the Lord is not only the strength of His people, but also their song. He is a very present help in trouble, and He sometimes raises the head, and cheers the heart, even in the midst of sorrows and trials (Habakkuk 3:17-19).

5. The Lord is also the salvation of His people. He sometimes saves them, in a miraculous manner, from temporal evils.

6. He is their God: and this is everything. Infinite power, wisdom, mercy, goodness, love, pity, truth, justice, are all exerted in their behalf; for, in one delightful word, He is their God — yea, and He will be their God for ever and ever, and their Guide even unto death.

II. THE RESOLUTIONS WHICH A SENSE OF HIS GOODNESS LEADS THEM TO MAKE.

1. "I will prepare Him an habitation," alluding, probably, to the Temple which the Jews afterwards built. But it is in the humble, contrite heart that the Lord delights to dwell; and we prepare Him a habitation when we open our hearts to receive Him, when we devote them entirely to Him, and when we make Him the principal object of our desires.

2. "My father's God" — the God of Abraham, Isaac, and Jacob, and of all our pious ancestors — "and I will exalt Him." With my tongue will I praise His name, and my soul shall exalt in Him.

(B. Bailey.)

My father's God
A song is the proper conclusion of a victory. Fasting is the worship of sorrow; singing is the worship of joy. The words specially chosen for meditation show that the victory did not end in itself; it touched the holy past; it consummated the promises and hopes of ages.

I. "My father's God." THEN RELIGION WAS NO NEW THING TO THEM. They were not surprised when they heard the name of God associated with their victory. Religion should not be an originality to us; it should not be a novel sensation; it should be the common breath of our daily life, and the mention of the name of God in the relation of our experience sought to excite no mere amazement.

II. "My father's God." THEN THEIR FATHER'S RELIGION WAS NOT CONCEALED FROM THEM. They knew that their father had a God. It is possible not to suspect that a man has any regard for God until we see his name announced in connection with some religions event. We cannot read this holy book without being impressed with the fact that the men who made the history of the world were men who lived in continual communion with the spiritual and unseen.

III. "My father's God." YET IT DOES NOT FOLLOW THAT THE FATHER AND THE CHILD MUST HAVE THE SAME GOD. You have power deliberately to serve the connection between yourself and the God of your fathers. It is a terrible power!

IV. "My father's God." THEN WE ARE DEBTORS TO THE RELIGIOUS PAST. There are some results of goodness we inherit independently of our own will. This age inherits the civilization of the past. The child is the better for his father's temperance. Mephibosheth received honours for Jonathan's sake. The processes of God are not always consummated in the age with which they begin. Generations may pass away, and then the full blessing may come. Practical questions:

1. Your father was a Christian, — are you so much wiser than your father that you can afford to set aside his example? There are some things in which you are bound to improve upon the actions of your father; but are you quite sure that the worship of the God of heaven is one of them?

2. Your father was a holy man — will you undertake to break the line of a holy succession? Ought not the fame of his holiness to awaken your own religious concern?

3. Your father was deeply religious, — will you inherit all he has given you in name, in reputation, in social position, and throw away all the religious elements which made him what he was?

4. Your father could not live without God, — can you?

(J. Parker, D. D.)

Homilist.
I. A NOBLE ANCESTRY. "My father's God." Who are the men who have the most illustrious ancestry? The men who honoured, served, and trusted the one true and living God. The same God does for all ages; His character commends itself to the adoration of all souls. It is natural to value anything our loving fathers love. We value their favourite books, but how much more their God, the totality of goodness, the fountain of all blessedness?

II. A GLORIOUS RESOLUTION. "I will exalt Him." How can we "exalt Him?" Enthrone Him in our affections as Lord of lords, and King of kings, ruling all thoughts, animating and directing all activities.

(Homilist.)

I. WHO WAS THE GOD OF OUR FATHERS?

1. A pure Being, not the "chance" of the atheist.

2. A conscious Being, not the "mere law" of the deist.

3. A personal Being, not "the all" of the pantheist.

4. A perfect Being, as revealed in the Bible.

5. An emotional Being, as manifested in Christ.

6. A communicative Being, as imparted by the Holy Spirit.

II. WHAT IS IT TO EXALT HIM?

1. Not by tall spires.

2. Not by gorgeous ritual.

3. To adore Him as the object of our worship.

4. To give Him the chief place in our affections.

(W. W. Wythe.)

At a fashionable party a young physician present spoke of one of his patients, whose case he considered a very critical one. He said he was "very sorry to lose him, for be was a noble young man, but very unnecessarily concerned about his soul, and Christians increased his agitation by talking with him and praying for him. He wished Christians would let his patients alone. Death was but an endless sleep, the religion of Christ a delusion, and its followers were not persons of the highest culture or intelligence." A young lady sitting near, and one of the gayest of that company, said, "Pardon me, doctor, but I cannot hear you talk thus and remain silent. I am not a professor of religion; I never knew anything about it experimentally, but my mother was a Christian. Times without number she has taken me with her to her room, and with her hand upon my head, she has prayed that God would give her grace to train me for the skies. Two years ago my precious mother died, and the religion she loved through life sustained her in her dying hour. She called us to her bedside, and with her face shining with glory, asked us to meet her in heaven, and I promised to do so. And now," said the young lady, displaying deep emotion, "can I believe that this is all a delusion? that my mother sleeps an eternal sleep? that she will never waken again in the morning of the resurrection, and that I shall see her no more? No, I cannot, I will not believe it." Her brother tried to quiet her, for by this time she had the attention of all present. "No!" said she. "Brother, let me alone; I must defend my mother's God, my religion." The physician made no reply, and soon left the room. He was found shortly afterwards pacing the floor of an adjoining room, in great agitation and distress of spirit. "What is the matter?" a friend inquired. "Oh," said he, "that young lady is right. Her words have pierced my soul like an arrow. I too must have the religion I have despised, or I am lost for ever." And the result of the convictions thus awakened was that both the young lady and the physician were converted to Christ, and are useful and influential members of the Church of God.

People
Aaron, Egyptians, Israelites, Miriam, Moses, Pharaoh
Places
Canaan, Edom, Egypt, Elim, Marah, Moab, Philistia, Red Sea, Shur Desert
Topics
Exalted, Gloriously, Glory, Highly, Horse, Horseman, Hurled, Lifted, Rider, Sang, Saying, Sing, Singeth, Song, Sons, Spake, Speak, Spoke, Thrown, Triumphed, Triumphing
Outline
1. The song of Moses, Miriam, and Israel on their deliverance
22. The people want water in the desert
23. The waters at Marah are bitter,
24. they murmur,
25. Moses prays, and sweetens the waters by God's direction
27. They encamp at Elim, where are twelve wells, and seventy palm trees

Dictionary of Bible Themes
Exodus 15:1

     4657   horse
     5102   Moses, life of
     5127   back
     5597   victory, act of God
     8624   worship, reasons
     8728   enemies, of Israel and Judah

Exodus 15:1-2

     5849   exaltation
     8428   example
     8632   adoration
     8667   praise, examples

Exodus 15:1-4

     7223   exodus, significance

Exodus 15:1-5

     5300   drowning

Exodus 15:1-18

     7963   song
     8352   thankfulness
     8609   prayer, as praise and thanksgiving

Exodus 15:1-21

     1315   God, as redeemer
     5420   music

Library
October 5. "He Hath Triumphed Gloriously" (Ex. xv. 1).
"He hath triumphed gloriously" (Ex. xv. 1). Beloved, God calls us to victory. Have any of you given up the conflict, have you surrendered? Have you said, "This thing is too much"? Have you said, "I can give up anything else but this"? If you have, you are not in the land of promise. God means you should accept every difficult thing that comes in your life. He has started with you, knowing every difficulty. And if you dare to let Him, He will carry you through not only to be conquerors, but "more
Rev. A. B. Simpson—Days of Heaven Upon Earth

July 30. "If Thou Wilt Diligently Hearken unto the Voice of the Lord Thy God and Wilt Keep all his Statutes" (Ex. xv. 26).
"If thou wilt diligently hearken unto the voice of the Lord thy God and wilt keep all His statutes" (Ex. xv. 26). Sometimes people fail because they have not confidence in the Physician. The very first requirement of this Doctor is, that you trust Him, and trust Him implicitly, so implicitly that you go forward on His bare word, and act as if you had received His healing the moment you claimed His promise. But no one would expect to be healed by an earthly doctor as soon as they obeyed his directions.
Rev. A. B. Simpson—Days of Heaven Upon Earth

September 23. "I am the Lord that Healeth Thee" (Ex. xv. 26).
"I am the Lord that healeth thee" (Ex. xv. 26). It is very reasonable that God should expect us to trust Him for our bodies as well as our souls, for if our faith is not practical enough to bring us temporal relief, how can we be educated for real dependence upon God for anything that involves serious risk? It is all very well to talk about trusting God for the distant and future prospect of salvation after death! There is scarcely a sinner in a Christian land that does not trust to be saved some
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Ultimate Hope
Thou shalt bring them in and plant them in the mountain of Thine inheritance....'--EXODUS xv. 17. I. 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
Alexander Maclaren—Expositions of Holy Scripture

Marah
'And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. 24. And the people murmured against Moses, saying, What shall we drink? 25. And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet....'--EXODUS xv. 23-25. I. The time of reaching Marah--just after the Red Sea. The Israelites were encamped for a few days on the shore to shake themselves together,
Alexander Maclaren—Expositions of Holy Scripture

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Marah; Or, the Bitter Waters Sweetened
I. The text directs your attention, first of all, to THE EVILS OF THE WILDERNESS. We need not spend much time in thinking of these evils, because they throw themselves in our way often enough; and the tendency of our mind is unduly to exaggerate them. Notice that the perils and trials of the wilderness occur very early in the pilgrim life. It is a notion, I have no doubt, of very young Christians who still have the shell upon their heads and are scarce hatched, that their trials are over now that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

Marah
"The Lord showed him a tree, which when he had cast into the waters, the waters were made sweet."--Exod. xv. 25. Richard Rolle, 1349. tr., Emma Frances Bevan, 1899 Many sorrows hard and bitter, Many comforts sweet and soft; Thus my cry as joyful singing Evermore shall mount aloft. Song of marvellous rejoicing As in Heaven the blessed sing, For the love of Christ has filled me With His sweetest plenishing. Joy no thought of man conceiveth, Howsoever deep his lore; None can tell but he who hath it,
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Bitter Waters. Ex 15:23-15

John Newton—Olney Hymns

Epistle xxvi. To Theoctista, Patrician
To Theoctista, Patrician [1704] Gregory to Theoctista, &c. That your Excellency, though placed in so great a tumult of affairs, is full of the fruitfulness of the sacred word, and incessantly pants after eternal joys, for this I give great thanks to Almighty God, in that in you I see fulfilled what is written of the elect fathers, But the children of Israel walked on dry land through the midst of the sea (Exod. xv. 19). But on the other hand, I am come into the depth of the sea, and the storm hath
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Salvation Published from the Mountains
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God! I t would be improper to propose an alteration, though a slight one, in the reading of a text, without bearing my testimony to the great value of our English version, which I believe, in point of simplicity, strength, and fidelity, is not likely to be excelled by a new translation
John Newton—Messiah Vol. 1

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation
S.D. Gordon—Quiet Talks on Power

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Luther's First Preface.
To the "Geystliche Gsangbuechlin, Erstlich zu Wittenberg, und volgend durch Peter schoeffern getruckt, im jar m. d. xxv. Autore Ioanne Walthero." That it is good, and pleasing to God, for us to sing spiritual songs is, I think, a truth whereof no Christian can be ignorant; since not only the example of the prophets and kings of the Old Testament (who praised God with singing and music, poesy and all kind of stringed instruments) but also the like practice of all Christendom from the beginning,
Leonard Woolsey Bacon—The Hymns of Martin Luther

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

The Publication of the Gospel
The Lord gave the word: great was the company of those that published it [or of the preachers] P erhaps no one Psalm has given greater exercise to the skill and patience of commentators and critics, than the sixty-eighth. I suppose the difficulties do not properly belong to the Psalm, but arise from our ignorance of various circumstances to which the Psalmist alludes; which probably were, at that time, generally known and understood. The first verse is the same with the stated form of benediction
John Newton—Messiah Vol. 2

Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The
J. W. McGarvey—The Four-Fold Gospel

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy
Arno Gaebelein—The Lord of Glory

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

'The Waters Saw Thee; they were Afraid'
'And Joshua said unto the people, Sanctify yourselves: for tomorrow the Lord will do wonders among you. 6. And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. 7. And the Lord said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear
Alexander Maclaren—Expositions of Holy Scripture

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does.
(Admonition 27.) Differently to be admonished are those who prosper in what they desire in temporal matters, and those who covet indeed the things that are of this world, but yet are wearied with the labour of adversity. For those who prosper in what they desire in temporal matters are to be admonished, when all things answer to their wishes, lest, through fixing their heart on what is given, they neglect to seek the giver; lest they love their pilgrimage instead of their country; lest they turn
Leo the Great—Writings of Leo the Great

The Return to Capernaum - Healing of the Centurion's Servant.
We are once again in Capernaum. It is remarkable how much, connected not only with the Ministry of Jesus, but with His innermost Life, gathers around that little fishing town. In all probability its prosperity was chiefly due to the neighbouring Tiberias, which Herod Antipas [2583] had built, about ten years previously. Noteworthy is it also, how many of the most attractive characters and incidents in the Gospel-history are connected with that Capernaum, which, as a city, rejected its own real glory,
Alfred Edersheim—The Life and Times of Jesus the Messiah

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