E
X O D U S
CHAP. XV.
In
this chapter, I. Israel looks back upon
Egypt
with a song of praise for their
deliverance. Here is, 1. The song itself, ver. 1-19. 2. The solemn singing of
it, ver. 20, 21. II. Israel marches forward in the wilderness (ver. 22), and
there, 1. Their discontent at the waters of Marah (ver. 23, 24), and the
relief granted them, ver. 25, 26. 2. Their satisfaction in the waters of Elim,
ver. 27.
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Triumphant
Song of the Israelites.
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B.
C. 1491.
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1 Then 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. 2 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. 3 The LORD
is a man of war: the LORD
is his name. 4 Pharaoh's chariots and his host hath he cast
into the sea: his chosen captains also are drowned in the Red sea.
5 The depths have covered them: they sank into the bottom as a stone.
6 Thy right hand, O LORD,
is become glorious in power: thy right hand, O LORD,
hath dashed in pieces the enemy. 7 And in the greatness of thine
excellency thou hast overthrown them that rose up against thee: thou sentest
forth thy wrath, which consumed them as stubble. 8 And with
the blast of thy nostrils the waters were gathered together, the floods stood
upright as an heap, and the depths were congealed in the heart of the
sea. 9 The enemy said, I will pursue, I will overtake, I will
divide the spoil; my lust shall be satisfied upon them; I will draw my sword,
my hand shall destroy them. 10 Thou didst blow with thy wind, the
sea covered them: they sank as lead in the mighty waters. 11 Who is
like unto thee, O LORD,
among the gods? who is like thee, glorious in holiness, fearful in
praises, doing wonders? 12 Thou stretchedst out thy right hand,
the earth swallowed them. 13 Thou in thy mercy hast led forth the
people which thou hast redeemed: thou hast guided them in thy
strength unto thy holy habitation. 14 The people shall hear, and
be afraid: sorrow shall take hold on the inhabitants of Palestina.
15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling
shall take hold upon them; all the inhabitants of Canaan shall melt
away. 16 Fear and dread shall fall upon them; by the greatness of
thine arm they shall be as still as a stone; till thy people pass over,
O LORD,
till the people pass over, which thou hast purchased. 17
Thou shalt bring them in, and plant them in the mountain of thine 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. 18 The LORD
shall reign for ever and ever. 19 For the horse of Pharaoh went in
with his chariots and with his horsemen into the sea, and the LORD
brought again the waters of the sea upon them; but the children of Israel went
on dry land in the midst of the sea. 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 dances. 21 And Miriam
answered them, Sing ye to the LORD,
for he hath triumphed gloriously; the horse and his rider hath he thrown into
the sea.
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 (ch. xiv. 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, 2 Sam. xxii. 1. Bis
dat qui cito dat--He gives twice who gives quickly. 4. When they believed
the Lord (ch. xiv. 31) then they sang this song: it was a song of
faith; this connection is observed (Ps. cvi. 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. xv. 2, 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 (v. 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, v. 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. xii. 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, Deut. iv. 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 (v.
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, v. 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. xxxiii. 4;
Deut. xxxii. 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, Ps. lxxxix. 6. Secondly, More particularly, 1. He is
glorious in holiness; his holiness is his glory. It is that attribute
which angels adore, Isa. vi. 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, Ps. lxvi. 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, v. 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 (v. 1), the
chariots, and the chosen captains (v. 4); they themselves
went into the sea, and they were overwhelmed, v. 19. The depths, the
sea, covered them, and the proud waters went over the proud sinners; they sank
like a stone, like lead (v. 5, 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 (v.
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, v. 6. It was with the blast of thy nostrils (v.
8), and thy wind (v. 10), and the stretching out of thy right
hand, v. 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, v. 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, v. 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. xxxvii. 24, 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 (v. 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, v. 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. xlv. 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, v. 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, v. 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, v. 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; the 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 (Deut.
ii. 4), so were the Moabites (Num. xxii. 3), and the Canaanites, Josh. ii. 9,
10; v. 1. Thus God sent his fear before them (ch. xxiii. 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, v.
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 (Ps. xxvii. 4), in his church in heaven, John xvii. 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,
v. 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, v. 20, 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 (1 Sam. xviii. 6, 7); so was this. When
God brought Israel out of Egypt, it is said (Micah vi. 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.
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The
Waters of Marah.
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B.
C. 1491.
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22 So Moses brought
Israel from the Red sea, and they went out into the wilderness of Shur; and
they went three days in the wilderness, and found no water. 23 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: there he made for them a statute and an ordinance, and there
he proved them, 26 And said, If thou wilt diligently hearken to
the voice of the LORD
thy God, and wilt do that which is right in his sight, and wilt give ear to
his commandments, and keep all his statutes, I will put none of these diseases
upon thee, which I have brought upon the Egyptians: for I am the LORD
that healeth thee. 27 And they came to Elim, where were
twelve wells of water, and threescore and ten palm trees: and they encamped
there by the waters.
It should seem, it was with some difficulty that Moses prevailed with Israel
to leave that triumphant shore on which they sang the foregoing song. They
were so taken up with the sight, or with the song, or with the spoiling of the
dead bodies, that they cared not to go forward, but Moses with much ado
brought them from the Red Sea into a wilderness. The pleasures of our way to
Canaan must not retard our progress, but quicken it, though we have a
wilderness before us. Now here we are told,
I. That in the wilderness of Shur they had no water, v. 22. This was a
sore trial to the young travellers, and a diminution to their joy; thus God
would train them up to difficulties. David, in a dry and thirsty land where no
water is, reaches forth towards God, Ps. lxiii. 1.
II. That at Marah they had water, but it was bitter, so that though they had
been three days without water they could not drink it, because it was
extremely unpleasant to the taste or was likely to be prejudicial to their
health, or was so brackish that it rather increased their thirst than quenched
it, v. 23. Note, God can embitter that to us from which we promise
ourselves most satisfaction, and often does so in the wilderness of this
world, that our wants and disappointments in the creature may drive us to the
Creator, in whose favour alone true comfort is to be had. Now in this
distress, 1. The people fretted and quarrelled with Moses, as if he had done
ill by them. What shall we drink? is all their clamour, v. 24.
Note, The greatest joys and hopes are soon turned into the greatest griefs and
fears with those that live by sense only, and not by faith. 2. Moses prayed: He
cried unto the Lord, v. 25. The complaints which they brought to
him he brought to God, on whom, notwithstanding his elevation, Moses owned a
constant dependence. Note, It is the greatest relief of the cares of
magistrates and ministers, when those under their charge make them uneasy,
that they may have recourse to God by prayer: he is the guide of the church's
guides and to him, as the Chief Shepherd, the under-shepherds must upon all
occasions apply. 3. God provided graciously for them. He directed Moses to a
tree, which he cast into the waters, in consequence of which, all of a sudden,
they were made sweet. Some think this wood had a peculiar virtue in it for
this purpose, because it is said, God showed him the tree. God is to be
acknowledged, not only in the creating of things useful for man, but in
discovering their usefulness. Or perhaps this was only a sign, and not at all
a means, of the cure, any more than the brazen serpent, or Elisha's casting
one cruse full of salt into the waters of Jericho. Some make this tree typical
of the cross of Christ, which sweetens the bitter waters of affliction to all
the faithful, and enables them to rejoice in tribulation. The Jews' tradition
is that the wood of this tree was itself bitter, yet it sweetened the waters
of Marah; the bitterness of Christ's sufferings and death alters the property
of ours. 4. Upon this occasion, God came upon terms with them, and plainly
told them, now that they had got clear of the Egyptians, and had entered into
the wilderness, that they were upon their good behaviour, and that according
as they carried themselves so it would be well or ill with them: There he
made a statute and an ordinance, and settled matters with them. There
he proved them, that is, there he put them upon the trial, admitted them
as probationers for his favour. In short, he tells them, v. 26, (1.)
What he expected from them, and that was, in one word, obedience. They must
diligently hearken to his voice, and give ear to his commandments, that
they might know their duty, and not transgress through ignorance; and they
must take care in every thing to do that which was right in God's sight, and
to keep all his statutes. They must not think, now that they were
delivered from their bondage in Egypt, that they had no lord over them, but
were their own masters; no, therefore they must look upon themselves as God's
servants, because he had loosed their bonds, Ps. cxvi. 16; Luke i. 74,
75. (2.) What they might then expect from him: I will put none of these
diseases upon thee, that is, "I will not bring upon thee any of the
plagues of Egypt." This intimates that, if they were rebellious and
disobedient, the very plagues which they had seen inflicted upon their enemies
should be brought upon them; so it is threatened, Deut. xxviii. 60. God's
judgments upon Egypt, as they were mercies to Israel, opening the way to their
deliverance, so they were warnings to Israel, and designed to awe them into
obedience. Let not the Israelites think, because God had thus highly honoured
them in the great things he had done for them, and had proclaimed them to all
the world his favourites, that therefore he would connive at their sins and
let them do as they would. No, God is no respecter of persons; a rebellious
Israelite shall fare no better than a rebellious Egyptian; and so they found,
to their cost, before they got to Canaan. "But, if thou wilt be obedient,
thou shalt be safe and happy;" the threatening is implied only, but the
promise is expressed: "I am the Lord that healeth thee, and will
take care of thy comfort wherever thou goest." Note, God is the great
physician. If we be kept well, it is he that keeps us; if we be made well, it
is he that restores us; he is our life, and the length of our days.
III. That at Elim they had good water, and enough of it, v. 27. Though
God may, for a time, order his people to encamp by the waters of Marah, yet
that shall not always be their lot. See how changeable our condition is in
this world, from better to worse, from worse to better. Let us therefore learn
both how to be abased and how to abound, to rejoice as though we rejoiced not
when we are full, and to weep as though we wept not when we are emptied. Here
were twelve wells for their supply, one for every tribe, that they might not
strive for water, as their fathers had sometimes done; and, for their
pleasure, there were seventy palm-trees, under the shadow of which their great
men might repose themselves. Note, God can find places of refreshment for his
people even in the wilderness of this world, wells in the valley of Baca, lest
they should faint in their mind with perpetual fatigue: yet, whatever our
delights may be in the land of our pilgrimage, we must remember that we do but
encamp by them for a time, that here we have no continuing city.
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