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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 15:1–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working (Exo 14:14) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, Sa2 22:1. Bis dat qui cito dat - He gives twice who gives quickly. 4. When they believed the Lord (Exo 14:31) then they sang this song: it was a song of faith; this connection is observed (Psa 106:12): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,
I.The song itself; and,
1.We may observe respecting this song, that it is,
(1.)An ancient song, the most ancient that we know of.
(2.)A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving.
(3.)It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it.
(4.)It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev 15:2, Rev 15:3.
2.Let us observe what Moses chiefly aims at in this song.
(1.)He gives glory to God, and triumphs in him; this is first in his intention (Exo 15:1): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God,
[1.]As their own God, and therefore their strength, song, and salvation, Exo 15:2. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is their song; sin, and death, and hell, threaten them, but he is, and will be, their salvation: See Isa 12:2.
[2.]As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, Deu 4:37. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening.
[3.]As a God of infinite power (Exo 15:3): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them.
[4.]As a God of matchless and incomparable perfection, Exo 15:11. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration. - It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Num 33:4; Deu. 32:23-39. The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God. - It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Psa 89:6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa 6:3. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy - this is his treasure, glorious in holiness - this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Psa 66:1-3. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.
(2.)He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of: -
[1.]The destruction of the enemy; the waters were divided, Exo 15:8. The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape (Exo 15:1), the chariots, and the chosen captains (Exo 15:4); they themselves went into the sea, and they were overwhelmed, Exo 15:19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (Exo 15:5, Exo 15:10), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them (Exo 15:12); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, Exo 15:6. It was with the blast of thy nostrils (Exo 15:8), and thy wind (Exo 15:10), and the stretching out of thy right hand, Exo 15:12. It was an instance of his transcendent power - in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, Exo 15:7. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, Exo 15:9. Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa 37:24, Isa 37:25. Secondly, Great cruelty - nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.
[2.]The protection and guidance of Israel (Exo 15:13): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, Exo 15:19. But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa 45:13-15.
(3.)He sets himself to improve this wonderful appearance of God for them.
[1.]In order to quicken them to serve God: in consideration of this, I will prepare him habitation, Exo 15:2. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed.
[2.]In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: "Thou hast guided them to thy holy habitation, Exo 15:13. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, "Thou hast guided them to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging: - First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, Exo 15:14-16. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them (Deu 2:4), so were the Moabites (Num 22:3), and the Canaanites, Jos 2:9, Jos 2:10; Jos 5:1. Thus God sent his fear before them (Exo 23:27), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, Exo 15:17. If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun (so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt," is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth (Psa 27:4), in his church in heaven, Joh 17:24. Where he says, "This is my rest for ever," we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, Exo 15:18. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
II.The solemn singing of this song, Exo 15:20, Exo 15:21.
Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel (Sa1 18:6, Sa1 18:7); so was this. When God brought Israel out of Egypt, it is said (Mic 6:4), He sent before them Moses, Aaron, and Miriam, though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Moses himself says in his song, “You sent your Spirit, and the sea covered them.” You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we daily taught in this sacrament but that guilt is swallowed up and error done away, but that virtue and innocence remain unharmed?
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Summary
Exodus 15:10, a powerful declaration within the "Song of the Sea," vividly portrays God's effortless and absolute destruction of Pharaoh's pursuing army. Through the evocative imagery of a divine breath and the engulfing sea, it underscores the Lord's supreme sovereignty over creation and His adversaries, culminating in the complete annihilation of the Egyptians who sank like lead, thereby securing Israel's miraculous and foundational deliverance.
Context
Literary Context
Exodus 15:10 is intricately woven into the fabric of the "Song of the Sea" (Exodus 15:1-18), a magnificent hymn of praise and thanksgiving sung by Moses and the Israelites. This song serves as the climactic and theological response to the preceding narrative in Exodus 14, which recounts the miraculous parting of the Red Sea and the subsequent drowning of the Egyptian army. Within this triumphant ode, verse 10 specifically hones in on the decisive moment of the Egyptians' utter defeat, forming a crucial narrative pivot that extols Yahweh's unparalleled power and His unwavering commitment to His covenant people. The song's structure moves from declaration of victory to detailed recounting of God's acts, culminating in the affirmation of His eternal reign, thus setting the theological stage for Israel's journey into the wilderness and their developing relationship with God.
Historical & Cultural Context
The events encapsulated in Exodus 15:10 are foundational to the identity and collective memory of ancient Israel. Having endured centuries of brutal oppression and forced labor under the formidable Egyptian empire, the Israelites' dramatic escape through the parted Red Sea and the subsequent annihilation of the pursuing army represented an unprecedented act of divine liberation. In the ancient Near East, military prowess was often attributed to the power of a nation's gods, with pharaohs often depicted as divine warriors. Therefore, the utter defeat of Pharaoh's army, arguably the most powerful military force of its era, by the God of Israel, Yahweh, served as a profound demonstration of His supremacy over all other deities and earthly powers. This pivotal event not only secured Israel's physical freedom but also established the covenant relationship between God and His people, deeply shaping their understanding of divine justice, omnipotence, and faithfulness for generations to come, distinguishing Yahweh as uniquely sovereign.
Key Themes
Exodus 15:10 powerfully contributes to several overarching theological and narrative themes found throughout the book of Exodus and the broader Pentateuch. Foremost among these is Divine Sovereignty, illustrating God's absolute control over creation and history. His effortless "blowing with His wind" and the sea's immediate response demonstrate that no force can withstand His will, a theme echoed in Psalm 33:9. This verse also highlights Divine Judgment, portraying God as a righteous judge who brings swift and decisive retribution upon oppressors, a concept consistently presented in passages like Genesis 18:25. Simultaneously, it underscores Miraculous Deliverance, as God's judgment upon His enemies is inextricably linked to His salvation of His people, a central tenet of His covenant faithfulness seen throughout the narrative of Exodus. The imagery of the Egyptians sinking "as lead" further emphasizes the Completeness of God's Victory, leaving no doubt about the finality of His triumph and the security of His chosen people.
Exposition and Analysis
Key Word Analysis
rûwach' carries a rich semantic range, encompassing "wind," "breath," and "spirit." In this context, "Thou didst blow with thy wind" suggests not merely a natural meteorological event but a direct, effortless emanation of God's very being or spirit. It implies an irresistible, unseen force originating from God Himself, orchestrating the elements to accomplish His divine will. This highlights God's immediate and personal involvement in the destruction of the Egyptians, emphasizing His omnipotence and the ease with which He executes His purposes.
tsâlal' means "to tumble down" or "to settle by a waving motion," ultimately signifying "to sink." Coupled with the vivid simile "as lead," this verb powerfully conveys the swift, heavy, and utterly irreversible nature of the Egyptians' demise. Lead, being exceptionally dense, sinks rapidly and completely, leaving no possibility of survival or recovery. This imagery underscores the finality and totality of God's judgment, leaving no trace of the oppressive forces.
ʼaddîyr' describes something "wide" or "large," but figurately, it means "powerful," "excellent," "glorious," or "noble." When applied to "waters" (mayim), it emphasizes the immense, formidable, and overwhelming nature of the sea. The "mighty waters" are not merely large, but possess an inherent power and grandeur that makes the Egyptians' sinking within them all the more absolute and inescapable. This adjective elevates the destructive power of the sea, making it a fitting instrument for God's glorious judgment.
Verse Breakdown
"Thou didst blow with thy wind"
This opening clause immediately attributes the catastrophic event to God's direct and personal agency. The "wind" (Hebrew, rûwach') is not a random meteorological occurrence but God's instrument, perhaps His very breath or spirit, demonstrating His effortless control over creation. It signifies that the destruction was not accidental or coincidental, but a deliberate, powerful act of divine will, initiated by a simple exhalation.
"the sea covered them"
Following the divine action, the natural element of the sea becomes the immediate instrument of judgment. This phrase emphasizes the overwhelming and inescapable nature of the destruction. The waters, which had previously parted to save Israel, now returned as a force of divine judgment, completely engulfing the Egyptian army. This highlights God's mastery over the elements, using creation itself to execute His righteous decrees.
"they sank as lead in the mighty waters"
This powerful simile provides a vivid and visceral image of the Egyptians' fate. Like dense lead, they plunged swiftly, heavily, and irrevocably to the depths of the sea. The phrase "mighty waters" (Hebrew, mayim ʼaddîyrîm) further emphasizes the vastness, power, and overwhelming force of the sea, making their sinking all the more absolute and final. This imagery communicates the completeness of their annihilation and the absolute triumph of God over His enemies.
Literary Devices
Exodus 15:10 employs several potent literary devices to convey its message of divine power and judgment. The most prominent is Simile, evident in "they sank as lead," which powerfully illustrates the swift, heavy, and irreversible nature of the Egyptians' demise. This comparison to a dense, sinking metal immediately communicates the finality and totality of their destruction. Anthropomorphism is present in "Thou didst blow with thy wind," attributing a human-like action (blowing) to God, which emphasizes His direct, personal, and effortless involvement in the event, making His power relatable yet awe-inspiring. The verse also utilizes vivid Imagery, painting a clear mental picture of the divine breath, the overwhelming sea, and the sinking bodies, engaging the reader's senses to convey the overwhelming force of God's judgment. Furthermore, the verse employs Hyperbole to emphasize the completeness of the destruction, reinforcing God's absolute triumph and the utter helplessness of His enemies in the face of His divine might.
Theological and Thematic Connections
Exodus 15:10 profoundly underscores the themes of divine sovereignty, righteous judgment, and miraculous deliverance. It reveals a God who is not distant or passive but actively intervenes in human history, wielding ultimate power over both creation and the forces of evil. The effortless manner in which God "blows with His wind" and the sea "covers them" demonstrates His absolute control, asserting that no power, human or natural, can stand against His will. This act of judgment on Egypt simultaneously serves as a profound act of salvation for Israel, illustrating that God's justice is inextricably linked to His covenant faithfulness. For believers, it affirms that God is a mighty deliverer who will ultimately bring justice to oppressors and secure the freedom of His people, often through means beyond human comprehension, reinforcing His unique identity as the Lord of hosts.
Reflection and Application
Exodus 15:10 offers timeless encouragement and a profound challenge for believers today. In a world often marked by injustice, oppression, and seemingly insurmountable obstacles, this verse serves as a powerful reminder of God's unfailing omnipotence. Just as He effortlessly defeated the mightiest empire of His day, He remains capable of delivering His people from any foe, whether spiritual, emotional, or physical. We are called to cultivate a faith that trusts in God's ultimate sovereignty, even when circumstances appear dire, remembering that His power is not limited by human impossibilities. This passage also reminds us that God is a God of justice; while His patience is vast, His judgment is sure and righteous, ensuring that evil will not ultimately prevail. Our response should be one of humble worship and confident expectation, knowing that the God who parted the sea and drowned Pharaoh's army is the same God who walks with us through every challenge, guaranteeing ultimate victory and freedom for those who trust in Him and obey His call.
Questions for Reflection
FAQ
How does Exodus 15:10 reconcile God's destructive power with His character of love and mercy?
Exodus 15:10, while depicting God's destructive power against the Egyptians, must be understood within the broader narrative of His covenant relationship with Israel and His ultimate justice. God's actions here are not arbitrary cruelty but a righteous judgment against a tyrannical regime that had brutally enslaved His chosen people for centuries and defiantly resisted His repeated commands to let them go, even after experiencing devastating plagues (see Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12). From Israel's perspective, this act of destruction was the ultimate expression of God's love, mercy, and faithfulness, as it secured their deliverance from bondage and established their freedom as a nation dedicated to Him. Thus, God's power is not divorced from His character but is a necessary component of His holy justice, defending the oppressed and upholding righteousness. It demonstrates that His love for His people necessitates His opposition to evil and injustice, ensuring that His mercy is not at the expense of His holiness or His commitment to His covenant promises, as seen in Deuteronomy 7:9.
Christ-Centered Fulfillment
Exodus 15:10, with its vivid portrayal of God's decisive victory over His enemies and the miraculous deliverance of His people through the waters, finds its ultimate and profound fulfillment in Jesus Christ. The Red Sea crossing, where God's people passed through a watery judgment to salvation, serves as a powerful Old Testament type of baptism, foreshadowing the spiritual deliverance wrought by Christ, as explicitly noted in 1 Corinthians 10:1-2. Just as God's "wind" (Hebrew, rûwach', signifying His Spirit) effortlessly brought judgment upon Pharaoh and salvation to Israel, so too does the Spirit of Christ operate to defeat the ultimate enemies of humanity: sin, death, and the devil. Through His crucifixion and resurrection, Christ "blew with His wind" against the powers of darkness, utterly submerging them in His decisive victory, disarming them and triumphing over them (see Colossians 2:13-15). He is the true Deliverer who liberates His people from spiritual bondage, leading them through the "mighty waters" of judgment and death into new and eternal life. The complete annihilation of the Egyptians prefigures Christ's decisive triumph over all opposing forces, ensuring that those who are "in Christ" are truly free, having passed from death to life through His mighty act of salvation (as affirmed in Hebrews 2:14-15).