Exodus 15:1-27
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 destroya 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.
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,b 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 shewed 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.
THE TEXT OF EXODUS
TRANSLATION
15Then sang Mo-ses and the children of Is-ra-el this song unto Je-ho-vah, and spake, saying,
I will sing unto Je-ho-vah, for he hath triumphed gloriously:
The horse and his rider hath he thrown into the sea.
(2)
Je-ho-vah is my strength and song, And he is become my salvation: This is my God, and I will praise him; My father's God, and I will exalt him.
(3)
Je-ho-vah is a man of war: Je-ho-vah is his name.
(4)
Pha-raoh's chariots and his host hath he cast into the sea; And his chosen captains are sunk in the Red Sea.
(5)
The deeps cover them: They went down into the depths like a stone.
(6)
Thy right hand, O Je-ho-vah, is glorious in power, Thy right hand, O Je-ho-vah, dasheth in pieces the enemy.
(7)
And in the greatness of thine excellency thou overthrowest them that rise up against thee: thou sendest forth thy wrath, it consumeth them as stubble.
(8)
And with the blast of thy nostrils the waters were piled up, The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
(9)
The enemy said, I will pursue, I will overtake, I will divide the spoil; My desire 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 Je-ho-vah, 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 lovingkindness hast led the people that thou hast redeemed: Thou hast guided them in thy strength to thy holy habitation.
(14)
The peoples have heard, they tremble: Pangs have taken hold on the inhabitants of Phi-Iis-ti-a.
(15)
Then were the chiefs of E-dom dismayed; The mighty men of Moab, trembling taketh hold upon them: All the inhabitants of Ca-naan are melted away.
(16)
Terror and dread falleth upon them; By the greatness of thine arm they are as still as a stone; Till thy people pass over, O Je-ho-vah, Till the people pass over that thou hast purchased.
(17)
Thou wilt bring them in, and plant them in the mountain of thine inheritance, The Place, O Je-ho-vah, which thou hast made for thee to dwell in, The sanctuary, O Lord, which thy hands have established.
(18)
Je-ho-vah shall reign for ever and ever.
(19) For the horses of Pha-raoh went in with his chariots and with his horsemen into the sea, and Je-ho-vah brought back the waters of the sea upon them; but the children of Is-ra-el walked on dry land in the midst of the sea. (20) And Mir-i-am the prophetess, the sister of Aar-on, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. (21)
And Mir-i-am answered them,
Sing ye to Je-ho-vah, for he
hath triumphed gloriously;
The horse and his rider hath he
thrown into the sea.
(22) And Mo-ses led Is-ra-el onward 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 Ma-rah, they could not drink of the waters of Ma-rah, for they were bitter: therefore the name of it was called Ma-rah. (24) And the people murmured against Mo-ses, saying, What shall we drink? (25) And he cried unto Je-ho-vah; and Je-ho-vah showed him a tree, and he cast it into the waters, and the waters were made sweet. There he made for them a statute and an ordinance, and there he proved them; (26) and he said, If thou wilt diligently hearken to the voice of Je-ho-vah thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the E-gyp-tians: for I am Je-ho-vah that healeth thee.
(27) And they came to E-Iim, where were twelve springs of water, and threescore and ten palm-trees: and they encamped there by the waters.
EXPLORING EXODUS: CHAPTER FIFTEEN
QUESTIONS ANSWERABLE FROM THE BIBLE
1.
After careful reading, propose a topic for Exodus chapter 15.
2.
Specifically, who sang the song in Exodus 15? (Exodus 15:1)
3.
Why did Israel sing to the LORD? (Exodus 15:1)
4.
What had the LORD become unto Israel? (Exodus 15:2)
5.
What significance was there in God's name being the LORD? (Exodus 15:3; Compare Exodus 6:2; Exodus 6:7)
6.
Exactly who drowned in the Red Sea? (Exodus 15:4)
7.
How had the waters reacted at the blast of God's nostrils? (Exodus 15:8)
8.
What had Israel's enemies said they would do to Israel? (Exodus 15:9)
9.
What had the Egyptians sank like? (Exodus 15:10)
10.
According to Exodus 15:13, what three things had God done for His people?
11.
How did the various nearby nations react to Israel's crossing the Red Sea? (Exodus 15:14-16)
12.
What confidence did the song express about Israel's future occupation of the land? (Exodus 15:16-17)
13.
How does Exodus 15:18 relate to the verse immediately preceding it?
14.
What office did Miriam have? (Exodus 15:20)
15.
What did Miriam take into her hand? (Exodus 15:20)
16.
In what act did Miriam lead the women? (Exodus 15:20-21)
17.
Into what wilderness (or desert) did Israel come after crossing the Red Sea? (Exodus 15:22; Compare Numbers 33:8)
18.
How long did they journey without finding water? (Exodus 15:22)
19.
What was the water at Marah like? (Exodus 15:23)
20.
What does the name Marah mean? (Exodus 15:23; Ruth 1:20)
21.
By what means were the bitter waters sweetened? (Exodus 15:25)
22.
What statute did God make at Marah? (Exodus 15:25-26)
23.
What conditional promise did God make at Marah? (Exodus 15:26)
24.
By what title did God call himself at Marah? (Exodus 15:26)
25.
What was found at Elim? (Exodus 15:27)
EXODUS FIFTEEN: FROM TRIUMPH TO TESTING
1.
Songs of triumph; Exodus 15:1-21.
2.
Situations of testing; Exodus 15:22-26.
(Often God's children experience severe testing shortly after times of spiritual triumph. Even Jesus went from His baptism to his temptations in the wilderness.)
EXODUS FIFTEEN: FROM SONG TO BITTERNESS
1.
Songs by the Red Sea; Exodus 15:1-21.
2.
Bitterness at Marah; Exodus 15:22-26.
THE SONG OF MOSES (Exodus 15:1-17)
1.
Triumph of the LORD; (Exodus 15:1-3)
2.
Tragedy of Egypt; (Exodus 15:4-12)
3.
Terror of the Canaanites; (Exodus 15:13-16)
4.
Transition (and transfer) of the Israelites; (Exodus 15:17-18)
THE SONG OF REDEMPTION (Exodus 15:1-17)
1.
The LORD'S part: Divinity and decisive action: (Exodus 15:1-3)
2.
The enemies-' part: Destruction (Exodus 15:4-13) and dismay (Exodus 15:14-16)
3.
Israel's part: Direction and destination; (Exodus 15:17-18)
MY LORD AND I (Exodus 15:2-3)
1.
My strength.
2.
My song.
3.
My salvation.
4.
My God.
THE LORD'S RIGHT HAND (Exodus 15:6)
1.
Glorious in saving Israel.
2.
Fearsome in destroying the enemy.
THE PRIDE OF PERSECUTORS (Exodus 15:9-10)
1.
Makes them cruel.
2.
Makes them boastful.
3.
Brings them to destruction.
GOD'S WORK FOR HIS PEOPLE (Exodus 15:13)
1.
Redeeming.
2.
Leading.
THE LORD'S ETERNAL REIGN (Exodus 15:18)
1.
His past triumphs guarantee it.
2.
His promises declare it.
EXPERIENCES SHARED BY GOD'S PEOPLE (Exodus 15:22-26)
1.
Lack of life's necessities; Exodus 15:22-23.
2.
Temptations to murmur; Exodus 15:24.
3.
Opportunity to pray; Exodus 15:25.
4.
The Lord's help and healing; Exodus 15:25-26.
GOD'S TEST FOR HIS PEOPLE (Exodus 15:25)
(Check your score on this examination!)
1.
Do you trust me during hardships? (Exodus 15:22-23)
2.
Do you pray? (Exodus 15:25)
3.
Do you hearken to my commandments? (Exodus 15:26)
THE LORD OUR HEALER (Exodus 15:26)
1.
Heals those that hearken.
2.
Heals those who keep His statutes.
EXPLORING EXODUS: NOTES ON CHAPTER FIFTEEN
1.
What is in chapter fifteen?
The chapter contains the following sections:
(1) The song of Moses and the children of Israel (Exodus 15:1-18). (They sang this after they crossed the Red Sea.) One verse of prose connects this song to the song that follows it (Exodus 15:19).
(2) The song of Miriam and the women (Exodus 15:20-21). (This was probably a response to the song of Moses.)
(3) The record of Israel's travels from the Red Sea, through Marah, to Elim (Exodus 15:22-27).
We entitle this chapter FROM TRIUMPH TO TESTING. It starts with the song of God's triumph and closes with bitter complaining because of the testing they endured at the bitter Marah waters. This transition from triumph to testing is a common experience in the lives of many of God's people.
2.
How is the song of Moses divided?
The song is not divided so clearly that interpreters agree about its divisions. Some interpreters divide it up into stanzas (strophes) on the basis of the repeated phrases in Exodus 15:6 and Exodus 15:11. Using these verses as dividing points, we could outline the strophes thus:
(1) The triumph of the Lord; Exodus 15:1-6.
(2) The tragedy of the Egyptians; Exodus 15:7-11 (or 12)
(3) The transfer (or transition) of Israel; Exodus 15:13-17.
We prefer to divide the song into sections on the basis of its thought divisions, somewhat as follows:
(1) What the LORD Isaiah 15:1-3.
(2) What the LORD DID; Exodus 15:4-16 a.
(3) What the LORD WILL DO; Exodus 15:16 b - Exodus 15:18.
3.
What is the purpose of the Song in Exodus 15?
It is to declare the greatness of the Lord Jehovah in bringing Israel across the Red Sea. In times of great emotions - joy or sorrow - men turn to poetry and music. Ordinary prose cannot convey the volume of feeling. Redemption and salvation set the heart to singing.
In pagan songs of triumph the glory of victory is ascribed to the conquering king. But here there is not a word of praise or glory given to Moses. These are rendered to the LORD alone.[245]
[245] Cassuto, op. cit., p. 174.
Exodus fifteen is so highly esteemed by the Jews that Jewish literature speaks of it as The Song, and the Sabbath on which it is read as the Sabbath of the Song. Many other passages in the scriptures contain poetic sections about Israel's deliverance at the Red Sea. See Nehemiah 9:9 ff; Psalms 78:11 ff; Psalms 77:16 ff; Psalms 105; Psalms 106:7 ff; Habakkuk 3:8 ff. Probably in our Christian hymn singing we should incorporate more allusions to God's victory at the Red Sea than we generally use.
As Moses and Miriam led in praise, ministers of God should still lead the church in praise.
From Exodus 15:20-21 it appears that there was musical accompaniment to this song. Male and female choruses sang antiphonally. Note that Exodus 15:21 is almost identical to Exodus 15:1. The women may have repeated the words of Exodus 15:21 after each line or stanza of Moses's song, or just after the whole song.
The song is full of brief, bold, strong thoughts. Its language contains very archaic Hebrew expressions. The English translations cannot reflect the majestic rhythm and dramatic diction of the original poem.
4.
What sort of triumph had the Lord had? (Exodus 15:1)
He had triumphed triumphantly! The Hebrew quite literally reads, I shall sing to Jehovah, Because triumphing he has triumphed. The word triumph means to rise up (like a river; Ezekiel 47:5), to swell, increase, be great, exalted. God's triumph on this occasion was His work of casting Egypt's horse and his chariot into the sea. This brought honor to God, as God had predicted (Exodus 14:4; Exodus 14:17).
5.
What had God become to Israel? (Exodus 15:2-3)
a. He was their strength and song. (This expression recurs in Psalms 118:14 and Isaiah 12:2.)
b. He has become to me (for) a salvation. (This word salvation has strong spiritual overtones.)
c. This is my God, and I will praise (adore) Him.
d. My father's God and I will exalt him.
e. Jehovah is a man of war. (Exodus 15:3)
The Hebrew word for LORD (Jehovah) in Exodus 15:2 is YAH (or Jah), which is a shortened form of the name Jehovah (Yahweh), here used for the first time in the Bible, but found later in poetic passages (Psalms 77:11; Psalms 89:8; Psalms 94:7). Yah is the last syllable in Hallelujah, meaning Praise ye JAH! The name carries the idea of being. See notes on Exodus 4:14-15.
How powerful and beautiful it is to read that Yahweh (the LORD) is His name! God had declared (in Exodus 3:15) that this name was His name forever. God had desired that Israel know His name. Now they do know it, and know the meaning associated with the name. Compare Psalms 83:18.
Note the continuity of faith implied in the phrase my father's God. The word father'S is singular. See notes on Exodus 3:6 and Exodus 18:4.
The King James translation (of Exodus 15:2) I will prepare him an habitation is probably not as good a translation as the A.S.V., which has I will praise him. The KJV reading does not correspond to the parallel thought of the next line (I will praise him). Hebrew poetry often has successive lines parallel in thought in some way. The reading I will build thee a sanctuary first appeared in the Targum of Onkelos, and then in later rabbis.[246]
[246] The reason for the translation I will build him a sanctuary lies in the double meaning of the Hebrew verb nawah, which may mean to dwell, abide, or rest; its congnate nown naweh means dwelling or habitation, and refers to the temple in 1 Samuel 15:25. However, nawah (in Hiphil, as here) also means to make beautiful, or adorn. This is something that can be done to God only by praising Him. This seems to be its correct meaning here.
God had promised that He would fight for Israel (Exodus 14:4), and now He is praised as a man of war.
6.
What had happened to Pharaoh's host? (Exodus 15:4-5; Exodus 15:10)
God cast Pharaoh's chariots and army into the sea. He cast them into the sea by impelling them to enter the sea bed (Exodus 14:17). His chosen captains (R.S.V. picked officers) were sunk (or drowned; the verb is passive) in the Red Sea (Yam Suph, the Sea of Weeds). See Introductory Study VII and notes on Exodus 3:18 concerning the Red Sea. Note that the stormy wind contributed to the Egyptians-' destruction (Exodus 15:10; Psalms 77:16-18).
The deeps (KJV depths) are covering them.[247] The word deeps suggest the deep sea waters, not a swampy marshy reedy area. Deeps is the plural of the deep referred to in Genesis 1:2.
[247] The Hebrew verb translated above are covering them is in the imperfect tense, as if indicating incomplete action, as if the event were taking place before the eyes of the singers. Mentally they were reliving this victorious experience.
Cole, op. cit., p. 124.
The Egyptian host went down into the depths like a stone. Perhaps their armor weighted them down. More probably the moving currents made swimming impossible, even without armor. At any rate, they sank like lead. Compare Nehemiah 9:10-11; Exodus 14:28.
7.
What is stated about God's right hand? (Exodus 15:6-7)
God's right hand is glorious in power, and dashes the enemy in pieces. Compare Exodus 15:12; Exodus 14:31; Exodus 3:20. (The Hebrew word for hand is translated work in Exodus 14:31.) The phrase right hand (of God) is common in Psalms, where it occurs over twenty times. Psalms 20:6; Psalms 118:15-16; Psalms 48:10. Inasmuch as the scripture uses such expressions in referring to God, we should not hesitate to use them, even though we know that God is spirit (John 4:24), and fills heaven and earth (Jeremiah 23:23-24), and does not necessarily have hands like ours.
The word excellency (or majesty) in Exodus 15:7 is from the same root as triumphed in Exodus 15:1, and refers to God's splendor, highness, and glory. Note the reference to God's wrath in Exodus 15:7. God's wrath consumes (or eats up) his enemies, like fire consumes stubble.
8.
What position had the sea waters taken? (Exodus 15:8)
They were piled up in a heap and were congealed. (Congeal means to thicken, or condense.) They were a wall (Exodus 14:22). The term heap is a word chiefly limited to descriptions of the Red Sea crossing and the crossing of Jordan (Psalms 78:13; Psalms 33:7; Joshua 3:13; Joshua 3:16). We agree with Cassuto that the word heap plainly suggests a miraculous piling up of the waters. We should not try to weaken its force by calling it a poetic anthropomorphism. See notes on Exodus 14:21-22.
9.
What had the enemy planned to do to Israel? (Exodus 15:9)
To pursue. To overtake. To divide the spoil. To destroy.
In the Hebrew reading the threats of Exodus 15:9 are short, crisp words, expressing the eagerness of the exultant foe and his assurance of complete victory. His threat My hand shall destroy them uses a word (yarash) often used later to refer to Israel's expulsion of the Canaanites (See Exodus 34:24). It has a strong irony when applied here to Israel.
On Exodus 15:10, see notes on Exodus 15:4-5.
10.
Who is like unto the LORD? (Exodus 15:11)
No one! Not even any among the gods. The gods (or mighty ones) are probably the idols and false gods of the heathen. Whether the word gods (Hebrew, elim, plural of el) refers to mighty men (as in Ezekiel 32:21), or to mighty angels (as probably in Psalms 29:1), or to other supposedly-existing mighty gods, NO ONE is like the LORD.
Many Biblical references assert that there is no one like the LORD. See Deuteronomy 3:24; Psalms 71:19; Psalms 86:8; Psalms 89:6; Psalms 89:8; Jeremiah 10:6; Micah 7:18; 2 Samuel 7:22; 1 Kings 8:23. Let us learn this truth for ourselves.
The LORD is glorious in holiness. Holiness means uniqueness, separation, distinction, and moral perfection. See Leviticus 19:2.[248]
[248] The idea set forth in Broadman Bible Commentary, Vol. 1(1969) that moral perfection and righteousness were applications of the term holiness used only in centuries later than Moses is contradicted by its use in Leviticus, a book written by Moses. See Leviticus 19:15. Of course, the skeptical critics affirm (without proof) that Leviticus was written during or after the Babylonian exile!
The Lord is fearsome, or wonderful, in praises. Probably this means that the praises justly given to the LORD are such as to create reverent fear in the beholder. See Revelation 4:8-11; Revelation 5:11-14; Isaiah 6:2-3.
11.
Did the earth swallow the Egyptians, or the sea? (Exodus 15:12)
The earth swallowed them. Certainly they were swallowed up in the sea, but the sea is part of the earth.
The word earth in the literature of Semitic peoples living around the Israelites sometimes served as a designation for Sheol, the underworld.[249] This meaning makes good sense here.
[249] Cassuto, op. cit., p. 176.
Concerning God's right hand, see notes on Exodus 15:6.
Exodus 15:12 probably is the end of stanza two (Exodus 15:7-12) of the song, a stanza dealing with the destruction of the Egyptians.
12.
What had God done for His redeemed people? (Exodus 15:13)
He had LED the people whom he had redeemed. Psalms 77:15; Psalms 77:20). He GUIDED them to his holy habitation. This verse could well be called the KEY VERSE in Exodus, because it sums up much of what is related in the book.
Concerning redeemed, see notes on Exodus 6:6.
God's leading His redeemed people was an act of loving-kindness (or steadfast love; Heb. hesed). See Exodus 34:7. Hesed is the great covenant word of the O.T. to describe God's unfailing attitude of love toward His people. In turn, this is what God expects from His people. See Hosea 6:6. Hesed has no exact equivalent in Greek or in English. It combines the ideas of loyalty, steadfastness, mercy and love. For uses of hesed see Psalms 5:1; Psalms 6:5; Genesis 19:19; Deuteronomy 7:9; Deuteronomy 7:12. The term generally refers to a covenantal type of love, an unfailing love based on pledged commitment.
God's holy habitation referred to in Exodus 15:13 probably refers to the promised land of Canaan, as in Jeremiah 25:30. The term habitation in later literature frequently refers to the temple sanctuary at Jerusalem. See 2 Samuel 15:25. Exodus 15:17 refers to the promised land as the mountain of thine inheritance. Since God's people had not actually entered and inherited this land in Moses-' time, some scholars assume that Exodus 15:13-18 was written AFTER Israel's occupation of Canaan. (For an example, see Broadman Bible Commentary, Vol. 1 [1969], p. 392.) But this is an unnecessary assumption. After all of God's triumphs in Egypt and at the sea, why should not Moses speak of God's promise to bring them into the land (see Exodus 6:8) as being as good as done? Faith gives substance to things hoped for.
The verb tenses in Exodus 15:13-15 shift back and forth, between perfect (indicating completed action) and imperfect (incomplete action). Led, guided, heard are in the perfect tense. However, tremble (KJV be afraid) in Exodus 15:14, and take hold in Exodus 15:15, and shall fall and be still in Exodus 15:16 are imperfect.
This shifting of the tenses when all of the verbs refer to the same series of events, shows that the time of the events was partly in the past, partly in process, and partly future. The past (or perfect) tenses also may be predictive perfects, which are used to refer to predicted future events as if they had already taken place. Faith in God's promises and predictions can lead us to view the promises as already fulfilled.
13.
What effect did the crossing of the Red Sea have on nearby nations? (Exodus 15:14-16)
They had heard about it, and had become very fearful, realizing that if the Israelites and their God could overcome the mighty Egyptians, they could overcome them also. For similar thoughts, see Habakkuk 3:7; Joshua 2:9; Joshua 2:11; Joshua 2:24; Numbers 22:3; 1 Samuel 4:6-8.
Philistia was the area along the southern coast of the Mediterranean in Canaan. The major immigration of the Philistines into this area occurred about 1200 B.C., about 250 years after the exodus date. However, there had been groups of Philistines (or similar peoples) settle there from Crete and other Mediterranean islands as far back as Abraham's time (2000 B.C.). See Gen. 21:35. It is untrue to say, as many writers have, that the reference here to the Philistines is a historical error, or indicates that this verse in Exodus was written long after the time of the exodus, even after their settlement into Canaan. There is some archaeological evidence of Philistine presence in this area before 1200 B.C., as well as the Biblical testimony. See notes on Exodus 13:17.
Edom lay just SW of the Dead Sea, east of the Arabah valley joining the Dead Sea and the Red Sea gulf of Akabah, in a mountainous area called Mt. Seir. The title chiefs (or dukes; Heb. -aluphim) of Edom seems to be a technical title for Edomite rulers. It is used in Genesis 36:15-19.
The phrase melt away in Exodus 15:15 is explained in the next line to mean that the people were in terror and dread of the approaching Israelites. Their courage and will to resist melted away. See Exodus 23:27.
The passing over of the people (Exodus 15:16) is explained to mean the entry of the people into the land of Canaan. Certainly they had to pass over Jordan to enter this land. (Joshua 3:17). Moses may not have been referring to passing over the Jordan, but he knew they would pass over the territory between Egypt and the promised land (Exodus 3:8; Numbers 32:20-21; Numbers 32:27).
The word purchased in Exodus 15:16 means to procure, buy, acquire, get, obtain. Truly God had obtained Israel as a people by His wondrous deeds. A participial form of the word translated purchase (qanah) is used in Genesis 14:22 as a title (possessor or maker) for God. Possibly therefore the meaning is that God created the people Israel, as well as purchased them.
14.
By what terms is Israel's promised homeland called? (Exodus 15:17)
(1) The mountain of thine inheritance. (2) The place of thy dwelling. (3) The sanctuary. It is striking that each of these three titles asserts that this land was GOD'S land in a special way; it was God'S inheritance, God'S dwelling-place, and God'S sanctuary (or holy place). Why the land of Israel should be a place that God specially favored, we know not. But numerous passages confirm that this is so. See 2 Kings 17:25-26.
The term mountain is an interesting title for the land of Israel. Psalms 78:54: He brought them to the border of his sanctuary, to this mountain which his right hand had gotten. Perhaps it was given this title of mountain because of its prominence among nations, like a mountain among hills. Compare Isaiah 2:2 and Psalms 68:16.
The term sanctuary (holy place) seems to refer to all of the land of Canaan, and not just Jerusalem or the temple. Sanctuary in later times did often refer to the temple (Psalms 73:17). This fact causes some skeptical authors to assert that Exodus 15:17 was written after the time of Solomon's temple. But even Martin Noth, a rather extreme critic, says that sanctuary here may mean the whole of the land and not just Jerusalem.
15.
What sublime spiritual thought closes the song? (Exodus 15:18)
Jehovah shall reign for ever and ever! Ramm correctly asserts that the whole exodus experience is a commentary on what the reign of God is. We must be cautious not to think of the reign of God as being totally in the future, either in a millennium or in heaven. The kingdom of God existed in Moses-' time (Exodus 19:6; 1 Chronicles 29:11), exists now as the church (Colossians 1:13; Hebrews 12:28; Revelation 1:9), and shall exist hereafter (2 Peter 1:11, 2 Timothy 4:18).
16.
Why is the restatement of the Red Sea story placed after the Song?
Probably it is inserted to make the transition into the following prose narrative. It certainly also strengthens the assertion of Exodus 15:18 that Jehovah shall reign for ever. This verse has three clauses, each of which ends in Hebrew with the word sea.[250]
[250] Cassuto, op. cit., p. 181.
17.
How does the Song of Miriam relate to the Song of Moses? (Exodus 15:20-21)
The words of Miriam's song are almost identical to Moses-' words in Exodus 15:1. Only the verb is changed from indicative to imperative. This similarity suggests that they sang antiphonally, Miriam and the women responding to the words of Moses and the sons of Israel. We do not know whether we have all or just part of Miriam's song. We suspect it is only partly given.
Numerous speculations about the relation of Miriam's song to Moses-' song have been made. One radical proposal is that Miriam's song is the oldest part of Ex. fifteen, and was written by a different author than the writer of Exodus 15:1 ff.[251] Another writer (S, R. Driver) gives a contradictory, though equally radical view, saying that Exodus 15:19 is a later redactional addition, written AFTER Exodus 15:1-18.[252] Alan Cole proposes that Moses-' song was a theological expansion of Miriam's song.[253] It is difficult to see how anyone could say that and still give credence to the plain statement of Exodus 15:1 that Moses and the children of Israel sang the song. The variations in these speculations show the futility and folly of men's judgments upon God's word.
[251] Noth.op. cit., p. 121.
[252] An Introduction to the Literature of the O. T. (New York: World, 1965), p. 29.
[253] Op. cit., p. 123.
In Exodus 15:21 Miriam is mentioned for the first time by name and by title. She is called the prophetess. Compare Numbers 12:2; Judges 4:4; 2 Kings 22:14; Isaiah 8:3. She was a prophetess because of God's divine gift, and not because of natural poetic and musical ability. Micah 6:4 indicates that when the Lord delivered Israel out of Egypt, he sent before them Moses, Aaron, and Miriam. This suggests that she played a rather important role in these events.
Although Miriam is here referred to only as the sister of Aaron, Numbers 26:59 specifically identifies her as also the sister of Moses. Miriam had watched over Moses as a babe in the river (Exodus 2:4). She would have been about ninety years old at this time.
A timbrel is a small hand drum, similar to a Salvation Army tambourine (without the jingling metal pieces). See Psalms 81:2; Psalms 68:25; Psalms 149:3. Its Hebrew name (toph!) resembles its sound (thump!).
The Hebrew women and men danced on occasions of victory (1 Samuel 18:6) and on special religious holidays (Judges 21:21; Psalms 30:11; Psalms 150:4; 2 Samuel 6:14). These dances seem to have been practiced by each sex alone, and hardly resemble our modern social dancing, which is more like the evil dancing referred to in Job 21:7; Job 21:11, and is spoken of in the New Testament as revelling (Galatians 5:21; 1 Peter 4:3).
18.
What area did Israel enter after crossing the Red Sea? (Exodus 15:22)
They entered the Wilderness of Shur. The part of the Wilderness of Shur they entered was also called the Wilderness of Etham (Numbers 33:8). Shur means wall. It may have acquired this name from the abrupt wall-like rise in the land ten to twelve miles east of the Red Sea and the Suez Canal line. The Wilderness of Shur lies in the NW part of the Sinai peninsula, south of Mediterranean coastline, between the present Suez canal and the River of Egypt (Wadi el-Arish). The direct route from Egypt to Canaan runs through Shur. Its southward extension ran along the Red Sea east coast almost to Marah.
It is about thirty-seven miles from Israel's crossing place to Marah.
There are springs (called the -Ayun Musa, or Springs of Moses) lying about one and a half miles from the east shore of the Red Sea, just east of the point where we think Israel crossed the sea. The scripture makes no mention of these springs. S. C. Bartlett[254] found them to be in a hillock some sixteen feet above the level of the surrounding plain, containing a basin twelve to fifteen feet in diameter, surrounded by a rocky rim. Their water is brackish and disagreeable because of mineral salts in it. Different travelers have described these springs differently, because the flow of water differs from year to year, and sandstorms choke up the springs in different patterns.
[254] We have found Bartlett's book From Egypt to Palestine (New York: Harper, 1879) particularly helpful in its descriptions of the places in Israel's journeys. Bartlett was a very careful observer and recorder. Also he was thoroughly acquainted with the reports of other travellers; and he visited the area before modern roads and oil wells altered so much of it.
The surface from the Red Sea to Marah is hard compacted sand, sprinkled with gravel and some boulders scattered about. Sharp flints are occasionally seen on the surface, such as that used by Zipporah in circumcising her son (Exodus 4:25).
We must remember that Israel passed through this area in springtime, the most delightful time of year. S. C. Bartlett reported that when he passed through in February, the temperature some days dropped to the freezing point at night, and then shot up to 98 degrees in the sun at noon. The heat would certainly have continued up into March/April when Israel passed through. Little wonder the Israelites were dreadfully distressed when they reached Marah and found no good water.
Between the place of Israel's crossing and Marah are at least two dozen smaller or larger depressions (valleys, or wadies) to be crossed. All of these have lines of vegetation along their courses. These would have had new spring vegetation in them as Israel passed through. The area is NOT good pasture land, but there was some pasture for Israel's flocks in transit.
19.
What did Israel find at Marah? (Exodus 15:23)
They found a spring of bitter water. The name Marah means bitter, or bitterness (Proverbs 14:10). Most of the flowing springs in Sinai are bitter and unpleasant because of mineral salts dissolved in the water.
Marah is generally identified with the spring -Ain Hawwarah[255] Bartlett[256] reported it as being in the center of a low, flat-topped mound, which was largely a calcareous deposit. The water was in a hole five or six feet in circumference and was some two feet deep. The mineral deposit suggests that the flow of the spring was formerly larger. The water is so bitter that men cannot drink it unless they are very thirsty.
[255] Other identifications of Marah include the Springs of Moses (-Ayun Musa); BirHuwara, about 47 mi. SE of the Springs of Moses and seven miles from the coast; or El-Churkudah, a fountain of brackish water ten mi. SE of the town of Suez and fifty miles from Lake Timsah, We definitely prefer the -Ain Hawwarah location as being the actual site.
[256] Op. cit., p. 199.
Besides its bitterness, it has laxative qualities, resembling those of Epsom Salts. Its bitterness varies from year to year, depending on the amount of rainfall and the volume of its flow. There are other springs in the immediate vicinity, which would furnish additional water, and may be included in the name Marah.
Exodus 15:23 says literally, He called its name Marah. This suggests that Moses named it. However, this wording probably should be taken indefinitely to mean It was called Marah.
20.
How did Israel respond to the bitter waters? (Exodus 15:24).
They murmured. In murmuring against Moses, they actually murmured against God himself. This was their second murmuring: they murmured before at the Red Sea (Exodus 14:11). There are over a dozen passages in the story of Israel's wanderings where murmuring is mentioned. It was characteristic of them. Psalms 106:13: They soon forgot his works: they waited not for his counsel. But in their murmurings they were, sadly, a picture of all humanity; and their punishments are a warning to us (1 Corinthians 10:11).
21.
How were the waters sweetened? (Exodus 15:25)
By casting a certain tree into the water. No known tree can instantly (or even gradually) sweeten spring water. Hence, this was a miracle. Compare 2 Kings 2:19-22.
Medieval commentators on Exodus delighted in seeing in this tree a reference to the cross of Christ, by which the bitterest of life's waters are sweetened. As an illustration it is edifying; but the comparison cannot be called an exegesis of the Biblical text.
Moses received the instructions to cast in the tree as an answer to his cry (prayer) to the LORD. We admire Moses-' action of turning to prayer, rather than to rebuke and contention with the unreasonable people.
The fact that the LORD showed Moses the tree was God's method of teaching Israel that they constantly needed divine guidance and instruction. This awareness of their need for instruction prepared the people spiritually for their acceptance of the law at Mt. Sinai.
This experience at Marah was a testing for Israel. There God proved them. Similarly he tested them again soon after this by the manna (Exodus 16:4), as to whether they would walk in his law (torah) or not.
At Marah God made for them a statute (or law) and an ordinance (or judgment). Possibly the words of God in Exodus 15:26 constitute the law and ordinance. If so, the ordinance is extremely general in nature. If Exodus 15:26 is not the ordinance referred to, then we simply do not know what the ordinance was. Possibly God's act of sweetening the water was in itself the ordinance, since there was a message from God implied in the miracle: Thou shalt always trust the LORD and seek His deliverance in thine every affliction.
22.
What did God promise Israel if they obeyed His commandments? (Exodus 15:26)
God would put none of the diseases which He had brought upon the Egyptians upon them.
Deuteronomy 7:15 extended this promise into the time after Israel entered and occupied Canaan. Deuteronomy 28:58 warned that they would get plagues in Canaan if they were disobedient there.
Why are the words about Jehovah being their healer inserted here? It may have been a broader application of the healing of the bitter waters of Marah. God would heal ALL their bitter diseases, just as He had sweetened the Marah waters. Also it may have been a warning to the Israelites as they journeyed: they were not morally superior to the Egyptians. They could suffer diseases like those which killed Egypt's firstborn. See Psalms 78:49-50. See notes on Exodus 12:29. A redeemed people must be a holy, spiritual people.
23.
What happened to Israel at Elim? (Exodus 15:27)
They camped there by the waters from twelve springs, in an area graced by seventy palm trees. The specific details about these numbers sound like the record of an eyewitness.
It is about seven miles from Marah to Elim, an easy day's journey. S. C. Bartlett found much shrubbery between Marah and Elim.
Elim in generally considered to be the Wady Gharandel. This wady (or winter-flowing brook channel) has water issuing from it in several spots, forming brisk rivulets, flowing several barrels a minute. Several considerable pools of water overgrown with rushes lie by the wady channel.
The water of Elim is as good as that of the Nile, and nowhere in the Sinai peninsula, except in the wadi Feiran, is it so abundant.
Elim can be an illustration of the Lord's Day, a time of refreshment amidst the toils of life's journey.
Elim! Sweet foretaste of rest and blessing:
Soon must be left for the lengthening way.
But it is well that the pilgrims may gather
Courage and strength for the wearisome day.[257]
[257] From Preacher's Homiletic Commentary, Vol. II, p. 293.