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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 15:15, a prophetic declaration embedded within the triumphant Song of Moses, vividly foretells the profound terror and demoralization that will seize the surrounding nations—specifically the leaders of Edom, the strong men of Moab, and all the inhabitants of Canaan—upon hearing the awe-inspiring account of Yahweh's miraculous deliverance of Israel from Egypt at the Red Sea. This verse anticipates the overwhelming psychological impact of God's mighty acts, portraying the fear of these powerful peoples as a divine preparation for Israel's impending journey and the conquest of the Promised Land, thereby underscoring God's absolute sovereignty and His active role in fulfilling His covenant promises.
Context
Literary Context
This verse is an integral part of the "Song of Moses and Miriam" (Exodus 15:1-19), a magnificent hymn of praise and prophecy sung by the Israelites immediately after their miraculous passage through the Red Sea and the utter destruction of Pharaoh's army. Following the initial exultation over God's mighty deliverance (Exodus 15:1-12), the song shifts to a forward-looking perspective (Exodus 15:13-18), anticipating Israel's journey to the Promised Land and the impact of God's power on the nations they will encounter. Verse 15 specifically details the anticipated fear of Edom, Moab, and Canaan, serving as a prophetic declaration that God is not only their deliverer but also their vanguard, clearing the way for their inheritance. It highlights the far-reaching reputation of Yahweh's power, extending beyond Egypt to the entire region, setting the stage for the subsequent narrative of Israel's wilderness wanderings and eventual entry into Canaan.
Historical & Cultural Context
The events described in Exodus 15:15 occur immediately after the Exodus from Egypt, a pivotal moment in Israelite history. The nations mentioned—Edom, Moab, and Canaan—were significant regional entities or inhabitants of the land Israel was destined to inherit. Edom, descended from Esau, and Moab, descended from Lot, were considered kin but often hostile neighbors, occupying territories Israel would need to traverse or bypass. The "inhabitants of Canaan" were the various peoples (e.g., Amorites, Hittites, Jebusites) who occupied the land promised to Abraham's descendants. The news of such an unprecedented divine intervention as the Red Sea crossing would undoubtedly spread rapidly through ancient Near Eastern trade routes and oral traditions, striking fear into the hearts of any who might oppose Israel's advance. This fear was not merely a psychological phenomenon but a strategic one, as demoralization often preceded military defeat in ancient warfare, weakening potential adversaries before direct confrontation.
Key Themes
Exodus 15:15 contributes significantly to several key themes within the book of Exodus and the broader Pentateuch. Primarily, it underscores the theme of God's Sovereignty and Power, demonstrating His absolute control over nations and natural forces, not just for Israel's deliverance but for the fulfillment of His promises. It also highlights the theme of Divine Warfare, where God Himself fights for His people, paving the way for their inheritance. The anticipated fear of the nations serves as a testament to God's Reputation and Glory, which spreads far beyond Israel's borders, impacting even those who oppose Him. This prefigures later narratives where the fame of Yahweh precedes Israel, such as Joshua 2:9-11, where Rahab explicitly states the terror that has fallen upon Jericho due to the reports of the Exodus. Finally, the verse reinforces the Covenant Faithfulness of God, assuring Israel that He will indeed bring them into the land He promised their ancestors, actively removing obstacles in their path, as seen in the broader narrative of the conquest of Canaan.
Exposition and Analysis
Key Word Analysis
This word means "to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly) alarmed or agitated; by implication to hasten anxiously." When applied to the "dukes" (H441, ʼallûwph, chieftains) of Edom, it signifies a deep, incapacitating shock and sudden terror that paralyzes their leadership and decision-making capacity. It's not mere surprise, but a profound, unsettling fear that renders them helpless.
This word denotes "a shudder" or "trembling." Combined with the verb "shall take hold" (H270, ʼâchaz, "to seize"), it paints a vivid picture of an uncontrollable, involuntary physical reaction to extreme fear. This is a visceral, debilitating terror that seizes the "mighty men" (H352, ʼayil, strong leaders) of Moab, rendering them physically weak and incapable of resistance.
This primitive root means "to melt, i.e. literally (to soften, flow down, disappear), or figuratively (to fear, faint)." In this context, it powerfully describes the complete loss of courage, resolve, and strength among the inhabitants of Canaan. Like wax melting before fire, their collective will to resist would dissipate, leaving them demoralized and vulnerable. This imagery suggests a comprehensive breakdown of their societal and military cohesion, preparing the way for Israel's entry into the land.
Verse Breakdown
"Then the dukes of Edom shall be amazed"
This clause anticipates the immediate and profound impact of God's power on the leadership of Edom. The "dukes" (or chieftains) represent the strength and decision-making capacity of the nation. Their being "amazed" or "dismayed" signifies a deep, incapacitating shock that paralyzes their ability to respond or resist. This is not mere surprise but a terror that undermines their authority and confidence, rendering them utterly helpless before the news of Yahweh's might.
"the mighty men of Moab, trembling shall take hold upon them"
This phrase further elaborates on the physical and psychological effects of the divine display. The "mighty men" of Moab, presumably their elite warriors or strong leaders, will be gripped by an uncontrollable "trembling." This vivid imagery conveys a visceral fear that renders them physically weak and unable to act, highlighting the overwhelming nature of God's reputation and its power to demoralize even the most formidable adversaries. It suggests a complete loss of composure and military readiness.
"all the inhabitants of Canaan shall melt away"
This climactic statement broadens the scope of the terror to encompass the entire population of the Promised Land. The phrase "melt away" is a powerful metaphor for the complete loss of courage, resolve, and the will to fight. It suggests a dissolution of their collective strength and a pervasive sense of helplessness, effectively preparing the land for Israel's conquest by removing the spirit of resistance from its inhabitants, making their eventual defeat a foregone conclusion.
Literary Devices
Exodus 15:15 employs several potent literary devices to convey its message of divine power and its impact. Primarily, it functions as a prophecy, foretelling future events with certainty, demonstrating God's foreknowledge and control over history. The language is rich in vivid imagery and hyperbole, using strong verbs like "amazed," "trembling shall take hold," and "melt away" to create a dramatic and visceral sense of fear and demoralization. This is not a literal melting, but a metaphorical description of psychological and societal collapse. The structure of the verse also exhibits a form of parallelism, where similar ideas of fear and incapacitation are applied to successive groups—Edom, Moab, and Canaan—building in intensity and scope across the region. Furthermore, the concept of "trembling shall take hold upon them" can be seen as a subtle form of personification, where an abstract emotion is given the agency to seize individuals, emphasizing its overwhelming and inescapable power.
Theological and Thematic Connections
Exodus 15:15 powerfully articulates the theological truth that God's acts of salvation for His people are simultaneously acts of judgment and revelation to the world. The fear and demoralization of the surrounding nations are not incidental but are divinely orchestrated consequences designed to clear the path for Israel's inheritance of the Promised Land. This demonstrates God's absolute sovereignty over all nations and His unwavering commitment to His covenant promises. The verse underscores the theme of God's reputation spreading throughout the earth, establishing Him as the supreme and terrifyingly powerful deity, a force before whom no human power can stand. It reveals that God's glory is not confined to Israel but is displayed for all to see, compelling even His adversaries to acknowledge His might, albeit in fear, thus preparing the way for His redemptive purposes.
Reflection and Application
Exodus 15:15 serves as a profound reminder that God's power is not merely a historical concept but a living reality that continues to shape the world and our individual lives. For believers today, this verse offers immense encouragement and a deep wellspring of confidence. It assures us that the God who delivered Israel with such overwhelming might is still at work, capable of disarming and demoralizing any opposition that stands in the way of His purposes for His people. When we face daunting challenges, seemingly insurmountable obstacles, or powerful adversaries, we can draw strength from the knowledge that our God can cause even the strongest to "melt away." This should inspire us to trust Him more fully, to walk in greater boldness, and to remember that His reputation, established through His mighty acts, continues to precede us, paving the way for His kingdom to advance in our lives and in the world. Our faith is not in our own strength or strategies, but in the God whose very presence causes the mightiest to tremble and the most resolute to lose heart, ensuring His will is accomplished.
Questions for Reflection
FAQ
Why are Edom, Moab, and Canaan specifically mentioned in this prophecy?
Edom, Moab, and Canaan are specifically mentioned because they represent key nations or peoples that Israel would directly encounter on their journey to and within the Promised Land. Edom and Moab were related peoples (descendants of Esau and Lot, respectively) who occupied territories adjacent to Israel's intended path, and with whom Israel would have significant interactions, sometimes hostile, as detailed later in books like Numbers 20 and Numbers 22. The "inhabitants of Canaan" were the various indigenous groups occupying the land God had promised to Abraham's descendants. By naming these specific groups, the prophecy highlights God's strategic preparation for Israel's future, demonstrating His sovereignty over their immediate challenges and His commitment to fulfilling His covenant to give them the land. This specificity grounds the prophecy in the immediate historical and geographical realities of Israel's impending journey, assuring them of God's active role in clearing their path.
Christ-Centered Fulfillment
Exodus 15:15, with its depiction of nations trembling and melting away before the power of Yahweh, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks of physical conquest and the fear of earthly kingdoms, the New Testament reveals a greater spiritual reality where all powers and authorities ultimately bow before the King of kings. Christ's victory on the cross and His resurrection represent the definitive "Exodus" for humanity, defeating sin, death, and the devil—the true adversaries that held humanity captive. Just as the report of God's power caused the nations to tremble, so the gospel, the good news of Christ's triumph, spreads throughout the world, causing spiritual strongholds to "melt away" and hearts to be "amazed" (or convicted) before His sovereign reign. The fear of God that gripped ancient nations now leads to a reverent awe and submission to Christ, as prophesied in passages like Philippians 2:9-11 and Colossians 2:15. In Christ, God's ultimate purpose is not merely to give a land, but to establish an eternal kingdom where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, drawing all people to Himself (as seen in John 12:32).