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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.
The Old Testament … says, “Who is like to you among the gods, O Lord?” What do you mean, Moses? Is there any comparison at all between the true God and false gods? Moses would reply, “I did not say this to make a comparison; but since I was talking to the Jews, who had a lofty opinion of demons, I condescended to their weakness and brought in the lesson I was teaching in this way.” Let me also say that since my discussion is with the Jews, who consider that Christ is mere man and one who violated their law, I compared him with those whom the pagan Greeks admire.
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Summary
Exodus 15:11, a climactic declaration within the triumphant Song of Moses, extols the unparalleled nature of Yahweh, Israel's covenant God, asserting His unique supremacy over all other perceived deities. It magnificently portrays Him as uniquely glorious in His absolute holiness, awe-inspiring even in the context of praise, and actively demonstrating His singular power through miraculous wonders, thereby establishing His unrivaled identity as the one true and incomparable God.
Context
Literary Context
Exodus 15 functions as the "Song of Moses and Miriam," a spontaneous and triumphant hymn sung by the Israelites immediately following their miraculous deliverance through the Red Sea and the utter destruction of the pursuing Egyptian army (Exodus 14). This chapter marks the Israelites' first corporate act of worship and praise, expressing profound gratitude and awe at God's overwhelming power and faithfulness. Verse 11, specifically, serves as a central theological assertion within this song, moving beyond a mere recounting of events to a declaration of God's unique character and unparalleled majesty. It sets the stage for Israel's covenant relationship with this incomparable God, anticipating future acts of divine power and the establishment of God's dwelling among His people, as hinted at in Exodus 15:13 and Exodus 15:17.
Historical & Cultural Context
The historical backdrop is the Israelites' liberation from centuries of slavery in Egypt, a polytheistic empire where Pharaoh himself was considered a divine figure and numerous gods were worshipped (e.g., Ra, Amun, Osiris). The plagues described in Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12 and the Red Sea crossing were not merely natural disasters but direct confrontations and judgments against these Egyptian deities, demonstrating Yahweh's absolute sovereignty over all creation and all other perceived "gods" (as explicitly stated in Exodus 12:12). In the broader Ancient Near East, polytheism was the norm, with each nation having its pantheon of gods. Exodus 15:11, therefore, is a radical monotheistic declaration, asserting Yahweh's singular and unrivaled power in a world saturated with competing divine claims, establishing the foundational truth for Israel's identity as a people set apart for the one true God.
Key Themes
This verse powerfully contributes to several overarching themes within Exodus and the Pentateuch. Firstly, it underscores the theme of God's Sovereignty and Power, demonstrating His absolute control over nature and nations, as evidenced by the Red Sea miracle. Secondly, it highlights God's Uniqueness and Incomparability, challenging the polytheistic worldview of the ancient world and establishing Yahweh as the one true God, distinct from and superior to all other "gods." This theme is foundational to Israel's covenant identity and their call to exclusive worship, as later codified in the first commandment in Exodus 20:3. Thirdly, the verse emphasizes God's Holiness, portraying Him as utterly set apart in purity and majesty, which demands reverence and shapes the nature of true worship. Finally, it reinforces the theme of God's Redemptive Action, as His "wonders" are not arbitrary displays of power but purposeful acts of salvation on behalf of His people.
Exposition and Analysis
Key Word Analysis
This is the divine covenant name of God, YHWH (often rendered "Jehovah" or "Yahweh"), revealed to Moses at the burning bush (see Exodus 3:14-15). Its use here emphasizes God's personal, relational, and active presence with His people, underscoring that the One who performed these wonders is the self-existent, eternal God who entered into covenant with Abraham and is now faithfully delivering His descendants. It signifies His unwavering commitment to His promises and His active involvement in human history.
This plural noun, derived from a root meaning "strength" or "power," refers to deities or powerful ones. In this context, it directly contrasts Yahweh with the numerous pagan gods worshipped by the Egyptians and other nations in the ancient Near East. The rhetorical question "Who is like unto thee... among the gods?" is a direct challenge to the polytheistic worldview, asserting Yahweh's absolute uniqueness and supremacy, not merely as the greatest among many, but as utterly distinct and incomparable. It highlights His singular might and authority over any perceived rival.
This word, a primitive root, conveys a sense of awe-inspiring, dread-inducing majesty, often translated as "to fear" or "to revere." When applied to God, it speaks to His transcendent nature, His ability to inspire profound reverence, wonder, and holy dread through His actions. It is not about being afraid in a negative sense, but rather experiencing overwhelming respect and astonishment in the presence of overwhelming power and glory. His mighty deeds of salvation and judgment naturally evoke this deep sense of awe.
Verse Breakdown
"Who [is] like unto thee, O LORD, among the gods?"
This rhetorical question serves as the foundational declaration of the verse. It is not seeking an answer, but emphatically asserting that no one, no entity, no deity, can compare to Yahweh. It directly challenges the polytheistic worldview of the ancient world, proclaiming the absolute uniqueness and supremacy of Israel's God over all other perceived powers or idols. It establishes a fundamental tenet of monotheism: Yahweh stands alone as the truly powerful and sovereign God.
"who [is] like thee, glorious in holiness,"
This reiterates the incomparable nature of God, specifically highlighting His attribute of holiness. "Glorious" (from Hebrew ʼâdar) speaks of majesty, splendor, and honor, signifying God's magnificent and expansive greatness. "Holiness" (Hebrew qôdesh) refers to God's utter separateness, purity, and moral perfection. He is set apart from all creation, all sin, and all other beings. His glory is intrinsically linked to His unblemished, transcendent purity, making Him radiant and magnificent in His set-apartness.
"fearful [in] praises,"
This profound phrase describes God's awe-inspiring nature even within the context of worship. "Fearful" (Hebrew yârêʼ) means awe-inspiring or dreadful. It suggests that God's majesty is so profound that even the acts of praise directed towards Him evoke a sense of profound reverence and wonder. His praiseworthy deeds are so mighty and overwhelming that they naturally inspire a holy dread and astonishment, making the very act of praising Him a powerful encounter with His transcendent glory. Our praise is not merely a human act, but a response to His terrifyingly beautiful and powerful presence.
"doing wonders?"
This final clause points to God's active demonstration of His power through miraculous interventions. The "wonders" (Hebrew peleʼ) refer specifically to the supernatural acts God performed in Egypt and at the Red Sea—the plagues, the parting of the sea, the destruction of Pharaoh's army. These are deeds that defy natural explanation and reveal God's sovereign control over creation and history, serving as undeniable proof of His unique power and incomparable identity, solidifying His claim as the only One capable of such acts.
Literary Devices
Exodus 15:11 masterfully employs several literary devices to convey its profound theological message. The most prominent is the Rhetorical Question, repeated twice ("Who [is] like unto thee, O LORD, among the gods? who [is] like thee...?"). This device is not meant to elicit an answer but to emphatically assert the self-evident truth of God's absolute incomparability. Its power lies in its direct challenge to any rival claims, leaving no room for doubt about Yahweh's unique supremacy. Parallelism is also evident, particularly in the repetition of "who [is] like thee," which reinforces the central theme of God's uniqueness while introducing different facets of His character (holiness, praise, wonders). The phrase "fearful in praises" can be seen as a form of Paradox or intense imagery, conveying the overwhelming nature of God's majesty such that even the act of worship is filled with awe and holy dread, transforming praise from a mere expression to a profound encounter. Together, these devices create a powerful and memorable declaration of God's unparalleled nature, designed to inspire worship, reverence, and unwavering trust in His mighty power.
Theological and Thematic Connections
Exodus 15:11 lays a foundational stone for Israelite theology, establishing the absolute uniqueness and sovereignty of Yahweh. It is a powerful declaration of monotheism in a polytheistic world, asserting that the God of Israel is not merely one god among many, but the only true God, incomparable in His attributes and actions. This verse underscores God's transcendent holiness, His unapproachable purity and moral perfection which sets Him apart from all creation and all human sin. Furthermore, it highlights His active involvement in history, demonstrating His power through miraculous "wonders" that reveal His covenant faithfulness and His ability to deliver His people. This understanding of God's incomparable nature becomes the bedrock for Israel's worship, obedience, and trust, shaping their identity as a people belonging exclusively to the one true God, and forming the basis for the first commandment to have no other gods before Him.
Reflection and Application
Exodus 15:11 calls us to a profound reorientation of our perspective, inviting us to behold God in His unadulterated glory and incomparable majesty. In a world that constantly presents us with myriad "gods"—whether they be wealth, power, fame, self-sufficiency, human ideologies, or even our own desires—this verse serves as a powerful corrective, reminding us that only Yahweh is truly glorious in holiness, fearful in praises, and doing wonders. It challenges us to examine what we truly worship and to align our lives with the recognition of His singular supremacy. When we grasp God's incomparability, our worship deepens, our trust solidifies, and our anxieties diminish, knowing that the One who has delivered and sustained His people throughout history is the same unchanging, all-powerful God who works wonders in our lives today. This truth compels us to live in reverent awe, to praise Him with genuine adoration for His mighty deeds, and to confidently rely on His ability to navigate us through any "Red Sea" we may face, trusting in His sovereign power and unwavering faithfulness.
Questions for Reflection
FAQ
Does the phrase "among the gods" imply that other gods truly exist alongside Yahweh?
No, the phrase "among the gods" (Hebrew: ʼêl) in Exodus 15:11 does not imply that other deities actually exist as divine beings with power comparable to Yahweh. Instead, it functions as a rhetorical device within a polemical context, directly challenging the polytheistic worldview prevalent in the ancient Near East. Various nations worshipped numerous gods, and this declaration asserts Yahweh's absolute supremacy and uniqueness, demonstrating that He is utterly distinct from and infinitely superior to any human-made idol or any entity that might be called "god" by other cultures. The passage is not a concession to polytheism but a powerful, emphatic declaration of exclusive monotheism, proclaiming that there is no one like Yahweh, thus rendering all other "gods" impotent and irrelevant in comparison. This is consistent with later biblical teaching, such as Isaiah 44:6 and Jeremiah 10:10-11, which explicitly state the non-existence or powerlessness of idols.
Christ-Centered Fulfillment
Exodus 15:11, with its magnificent portrayal of Yahweh as incomparable in holiness, awesome in praise, and a doer of wonders, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the visible image of the invisible God, the very embodiment of God's glory and holiness (as declared in Colossians 1:15 and Hebrews 1:3). In Christ, the "glorious in holiness" is made manifest, as He lived a perfectly sinless life, demonstrating the unblemished purity of God in human flesh, a holiness that even the demons acknowledged (see Mark 1:24). The "fearful in praises" is seen in the awe-inspiring nature of His ministry, His authoritative teaching (as noted in Matthew 7:28-29), His miraculous healings, and ultimately, His triumph over sin and death on the cross and through the resurrection. These are the ultimate "wonders" that God has done, surpassing even the Red Sea deliverance in their cosmic significance and eternal impact, offering salvation and new life to all who believe (as promised in John 3:16). Through Christ, God's incomparable power is displayed not only in judgment but supremely in redemptive love. He is the One "among the gods" (false idols and worldly powers) who stands alone, the unique Son of God, to whom all praise and honor are due, for He perfectly reveals and embodies the Yahweh of Exodus 15:11, being "God manifest in the flesh" (as affirmed in 1 Timothy 3:16).