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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.
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Summary
Exodus 15:14 is a profound prophetic declaration embedded within the Israelites' triumphant "Song of Moses," foretelling the widespread terror and anguish that will seize the surrounding nations, particularly the formidable Philistines, upon hearing of Yahweh's unparalleled act of deliverance at the Red Sea. This verse anticipates the psychological and spiritual impact of God's overwhelming power on the inhabitants of Canaan, demonstrating His sovereign control over historical events and His unwavering commitment to preparing the way for His covenant people's secure entry into the Promised Land and their eventual inheritance.
Context
Literary Context
Exodus 15:14 is a crucial component of the grand "Song of Moses and Miriam" (found in Exodus 15:1-18), a magnificent hymn of praise and prophecy sung by the Israelites immediately following their miraculous passage through the Red Sea and the complete annihilation of Pharaoh's army. The song initially celebrates God's decisive victory over Egypt, recounting His mighty acts of judgment and salvation in verses Exodus 15:1-12. However, the song then shifts from a retrospective recounting of past salvation to a forward-looking, prophetic declaration of God's future actions, particularly His divine guidance of Israel to His holy dwelling and the terror He will instill in the surrounding nations. Verse 14 serves as the initial pronouncement of this impending dread, setting the stage for the subsequent verses that detail the specific nations and the ultimate establishment of God's people in the land He has prepared. It powerfully underscores that God's victory at the Red Sea was not an isolated event but the foundational act of a larger divine plan for Israel's secure settlement in Canaan, ensuring their safe passage and eventual inheritance.
Historical & Cultural Context
The immediate historical context is the dramatic emergence of Israel from centuries of slavery in Egypt, culminating in their miraculous passage through the Red Sea and the utter destruction of the Egyptian military. This event, unparalleled in its scope and divine intervention, would have sent shockwaves across the ancient Near East. In a polytheistic world where national deities were believed to contend for supremacy, the complete defeat of Egypt's powerful gods and army by Yahweh would have been a terrifying prospect for neighboring peoples. The mention of "Palestina" (the land of the Philistines) is particularly significant. While the Philistines are most prominently featured in later Israelite history, archaeological evidence confirms their presence along the southwestern coastal plain of Canaan prior to the major Israelite conquest, indicating they were already a formidable people. Their inclusion here highlights that even well-established and militarily strong adversaries would be gripped by fear. News of such monumental events spread rapidly through ancient trade routes, oral traditions, and diplomatic channels, ensuring that the reputation of Yahweh's power would indeed precede Israel's advance. The concept of divine terror causing nations to melt away was a recognized phenomenon in ancient Near Eastern thought, often interpreted as a clear sign of a superior deity's favor towards a particular people, thereby psychologically preparing the ground for conquest or dominance.
Key Themes
Exodus 15:14 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Firstly, it highlights the Sovereignty and Power of Yahweh, demonstrating that God is not merely Israel's deliverer but the supreme ruler of all nations, capable of orchestrating events and influencing the hearts of men to fulfill His purposes. Secondly, it underscores the theme of Divine Protection and Guidance for God's covenant people, assuring Israel that their journey to the Promised Land would be facilitated by God's active intervention, including the psychological subjugation of their enemies. This ties into the theme of God's Faithfulness to His Covenant Promises, as He had promised Abraham, Isaac, and Jacob that their descendants would inherit the land of Canaan (e.g., Genesis 15:18-21). The verse also introduces the theme of Fear of the Lord among the Nations, a recurring motif in the Old Testament where God's mighty acts cause awe and dread among those who oppose Him, ultimately serving to magnify His name and clear the way for His people (e.g., Joshua 2:9-11 and Deuteronomy 2:25).
Exposition and Analysis
Key Word Analysis
This term (H5971) refers to "a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock; folk, men, nation, people." In this context, it refers broadly to the various nations and inhabitants surrounding Israel, emphasizing that the impact of God's deeds would be widespread and affect diverse groups.
This word (H8085) signifies "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.); [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness." It implies more than mere auditory perception; it suggests a deep comprehension and acknowledgment of the profound implications of Yahweh's power, leading to a compelled response of fear.
This term (H2427) denotes "a throe (expectant of childbirth); pain, pang, sorrow." It describes a deep, gripping dread, often associated with intense anguish, trembling, and the debilitating pains of childbirth. This is not a superficial apprehension but a visceral, overwhelming terror that paralyzes and disorients, suggesting a loss of courage and the inability to resist or act decisively.
This primitive root (H270) means "to seize (often with the accessory idea of holding in possession); [phrase] be affrighted, bar, (catch, lay, take) hold (back), come upon, fasten, handle, portion, (get, have or take) possess(-ion)." It vividly portrays sorrow as an active force that seizes and possesses the inhabitants, indicating an inescapable and overwhelming grip on their minds and spirits, leaving them helpless.
This word (H3427) from a primitive root means "properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry; (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry." In this context, it refers to those settled in the land, emphasizing that even the established, seemingly secure populations would be affected.
This term (H6429) is derived from a root meaning "rolling, i.e. migratory; Pelesheth, a region of Syria; Palestina, Palestine, Philistia, Philistines." While the KJV uses "Palestina," the original Hebrew refers specifically to the land of the Philistines. This powerful, non-Semitic people settled in the coastal plain of Canaan (encompassing cities like Gaza, Ashkelon, Ashdod, Gath, and Ekron). Their specific mention here, even before their major conflicts with Israel in the periods of the Judges and Monarchy, highlights their prominence and anticipates that even strong, established peoples would be profoundly affected by the news of Yahweh's might.
Verse Breakdown
"The people shall hear, [and] be afraid"
This opening clause emphasizes the widespread dissemination of the news concerning Yahweh's mighty acts at the Red Sea. It implies that the divine intervention was so profound and undeniable that its fame would travel far and wide, reaching all the surrounding nations. This "hearing" is not merely casual information but a deep recognition of a new, formidable power in the region, leading directly to a profound, paralyzing terror. This fear is a divinely orchestrated response, designed to soften resistance and demonstrate God's absolute sovereignty over all peoples.
"sorrow shall take hold on the inhabitants of Palestina"
This specifies the Philistines as a prime example of the nations that will be gripped by this fear. The phrase "sorrow shall take hold" personifies sorrow or anguish, suggesting an inescapable, physical, and psychological grip. It paints a vivid picture of a people overwhelmed by dread, their resolve broken, and their ability to act decisively against Israel compromised by the sheer terror of Yahweh's reputation. This highlights God's strategic use of psychological warfare to prepare the way for His people's entry into the Promised Land.
Literary Devices
Exodus 15:14 is rich in literary devices that amplify its prophetic message and theological depth. The primary device is Prophecy, as the verse clearly foretells future events—the widespread fear and anguish among surrounding nations—that would indeed come to pass as Israel approached and entered Canaan. This prophetic element powerfully underscores God's sovereign control over history and His ability to declare the end from the beginning, demonstrating His meticulous plan for His people. Personification is strikingly evident in the phrase "sorrow shall take hold," where an abstract emotion (sorrow or anguish) is given the human-like ability to grasp and seize, vividly conveying the inescapable, overwhelming, and almost physical nature of the dread that will consume the inhabitants. The verse also employs Anticipation, building suspense and expectation for Israel's future encounters with these nations, suggesting that their path into the Promised Land will be eased and secured by the terror that precedes them. Furthermore, there is an element of Hyperbole in the comprehensive nature of the fear ("the people shall hear, and be afraid"), emphasizing the universal and profound impact of God's reputation, ensuring no nation would be untouched by the news of His mighty deeds.
Theological and Thematic Connections
Exodus 15:14 powerfully articulates the profound theological truth that God's redemptive acts for His people have far-reaching implications, extending beyond the immediate beneficiaries to impact the entire world. It highlights God's sovereign power not only to deliver His people from bondage but also to orchestrate the conditions for their inheritance by instilling fear and dread in their enemies. This fear is not arbitrary but a divinely purposed instrument to clear the way for Israel, demonstrating that Yahweh is the supreme God whose reputation precedes His people, causing nations to tremble and acknowledge His unrivaled might. It underscores the theme of God's active protection and guidance for His covenant people, ensuring their journey to the Promised Land is facilitated by His awesome presence and the psychological subjugation of their adversaries. This verse serves as a testament to God's ultimate control over all earthly powers and His unwavering commitment to fulfilling His promises.
Reflection and Application
Exodus 15:14 offers profound assurance and a compelling call to faithful living for believers today. Just as God's mighty acts instilled fear in ancient nations, His redemptive work through Jesus Christ and the ongoing spread of the Gospel continue to have a powerful, world-altering impact. We are reminded that our God is not small or confined to our personal experiences; He is a sovereign Lord whose fame and power reverberate throughout history and across cultures. This truth should bolster our confidence in His ability to overcome any obstacle, whether personal or global, and to make a way for His purposes to be fulfilled. When we face daunting challenges, feel surrounded by opposition, or witness the seemingly insurmountable strongholds of evil, this verse encourages us to remember that the reputation of our God, who has already triumphed over sin, death, and the grave, precedes us. Our faithful witness and reliance on His power can, by His grace, cause spiritual "sorrow" and "fear" in the strongholds of darkness, preparing the way for His kingdom to advance. It calls us to live boldly, knowing that the God who parted the Red Sea and terrified nations is still actively at work, making His name known and clearing paths for His people to fulfill His divine mission.
Questions for Reflection
FAQ
Why is "Palestina" mentioned in Exodus 15:14, given that the Philistines became prominently known much later in Israelite history?
The King James Version's use of "Palestina" is an example of an anachronism, meaning it employs a later, more familiar name for a region that was known by a different designation at the time of the events described. The original Hebrew word is Pelešeth (פְּלֶשֶׁת), which refers specifically to the land of the Philistines. While the Philistines are most famously known for their extensive conflicts with Israel during the period of the Judges and the early Monarchy (e.g., the stories of Samson in Judges 13, Judges 14, Judges 15, Judges 16 and David's encounters in 1 Samuel 17), archaeological evidence indicates their presence in the region, particularly along the southwestern coastal plain of Canaan, prior to the major Israelite conquest. The mention here is therefore prophetic, indicating that even these formidable inhabitants of the land Israel was destined to inherit would be profoundly affected by the news of Yahweh's power. It highlights God's comprehensive plan to instill dread in all the inhabitants of Canaan, including those who would later become significant and powerful adversaries, thereby preparing the psychological ground for Israel's eventual entry and settlement.
Christ-Centered Fulfillment
Exodus 15:14, with its vivid depiction of divine power causing nations to tremble and fear, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as Yahweh's reputation for mighty deeds preceded Israel, preparing the way for their entry into the earthly Promised Land, so too does the name and sovereign authority of Christ precede His church, preparing the way for the advance of His spiritual kingdom throughout the world. The "fear" and "sorrow" that took hold of ancient nations foreshadow the universal awe, reverence, and ultimate submission that will be rendered to Christ, for "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). His victory over sin, death, and the devil on the cross is the ultimate demonstration of God's power, far surpassing the Red Sea deliverance. The spread of the Gospel, the "hearing" of Christ's triumph and the call to repentance, continues to cause a profound spiritual effect: for those who believe, it brings salvation, peace, and new life (e.g., Romans 10:17); for those who reject Him, it portends ultimate judgment and a "fearful expectation of judgment and of raging fire that will consume the adversaries" (Hebrews 10:27). Christ is the ultimate deliverer who leads His people to their eternal inheritance, and His sovereign authority ensures that all spiritual adversaries will ultimately be subdued, making way for His everlasting reign.