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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.
God is asked that for a short while the Gentiles might be changed into stones—that is what the Greek word apolithōthētōsan really means—”until the Jewish people passes through.” There is no doubt but that after they have passed through, the Gentiles will cease to be stone and will receive in place of their hard hearts a human and rational nature in Christ, to whom is glory and power for ages of ages. Amen.
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Summary
Exodus 15:16, a powerful declaration within the triumphant Song of Moses, prophetically asserts God's absolute sovereignty and unwavering commitment to His covenant people. It foretells the overwhelming fear and paralysis that will seize the nations surrounding Israel, rendering them utterly immobile "as still as a stone" by the sheer magnitude of God's "arm" as His "purchased" people advance toward their promised inheritance. This verse serves as both a profound testament to God's past deliverance and a confident assurance of His future divine protection and guaranteed victory for His chosen ones.
Context
Literary Context
Exodus 15:16 is a pivotal and prophetic utterance embedded within the "Song of Moses and Miriam" (found in Exodus 15:1-18), a magnificent hymn of praise and theological reflection sung by the Israelites immediately following their miraculous deliverance through the Red Sea and the catastrophic destruction of Pharaoh's army. This song transcends a mere retrospective celebration of God's past acts of salvation; it functions as a forward-looking declaration of His continued faithfulness and irresistible power. While verses 1-12 recount the awe-inspiring Red Sea event, verses 13-18 shift dramatically to a prophetic anticipation of Israel's arduous journey through the wilderness, their eventual entry into the Promised Land of Canaan, and the ultimate establishment of God's sanctuary among them. Verse 16 specifically acts as a crucial bridge, connecting the overwhelming display of God's power at the sea to the future encounters Israel will inevitably have with the formidable inhabitants of Canaan, assuring them that the same divine might will clear their path. The powerful repetition of "till thy people pass over" underscores the absolute certainty of their divinely orchestrated journey and God's unwavering protective presence.
Historical & Cultural Context
The Exodus event, culminating in the unprecedented Red Sea miracle, constituted an unparalleled display of divine power that would have sent profound ripples of fear and awe throughout the entire ancient Near East. News of such a potent deity delivering a nation from a global superpower like Egypt would have traveled with astonishing speed, generating widespread apprehension. The surrounding nations, frequently embroiled in warfare and territorial disputes, would perceive the advancing Israelites not merely as a nomadic tribe but as a people unequivocally backed by an incredibly potent and victorious God. The concept of a nation's god fighting on its behalf was common in this era, but the God of Israel's decisive victory over Egypt was utterly unparalleled in its scope and demonstration of power. The phrase "fear and dread shall fall upon them" powerfully reflects the common ancient Near Eastern understanding of divine terror (often associated with "holy war")—a supernatural incapacitation that could seize enemies, rendering them helpless even before battle commenced. Furthermore, the profound idea of God "purchasing" or "acquiring" a people resonated deeply with prevailing covenantal practices where a deity would choose, protect, and establish a unique relationship with a specific group, signifying a bond of ownership and loyalty, thereby setting Israel apart as God's special, treasured possession.
Key Themes
Exodus 15:16 contributes significantly to several overarching theological and narrative themes present throughout the book of Exodus and the broader Pentateuch. Primarily, it underscores the theme of Divine Sovereignty and Omnipotence, demonstrating that Yahweh's power is absolute and irresistible, capable of both delivering His people and judging their adversaries. It highlights Covenant Faithfulness, as God's actions are consistently rooted in His promises to Abraham, Isaac, and Jacob, ensuring that His "purchased" people will inherit the land. The verse also develops the theme of God as Warrior and Deliverer, portraying Him actively fighting for Israel, not merely as a distant observer but as the one who "redeemed" them with a "strong hand and an outstretched arm" (Deuteronomy 5:15). Furthermore, it introduces the theme of Divine Terror and Judgment upon Nations, where the fear and dread inflicted upon Israel's enemies serve as a testament to God's glory and a means of clearing the path for His chosen people, emphasizing that no human force can thwart His divine plans. This verse powerfully reinforces the unique status of Israel as God's Special Possession (Exodus 19:5-6), a people set apart by His redemptive act and destined for His holy purposes.
Exposition and Analysis
Key Word Analysis
This anthropomorphic term (H2220) refers to God's strength, power, and active intervention. Derived from a root meaning "to stretch out," it specifically denotes the arm as extended for action, particularly in military contexts or acts of labor. In ancient Near Eastern cultures, the "arm" or "outstretched arm" was a common symbol of military might, conquering power, and the ability of a king or deity to subdue enemies and deliver his people. When applied to God, as here in the phrase "greatness of thine arm," it signifies His irresistible, tangible, and effective power in history, particularly in acts of salvation and judgment. It conveys the immense, active force by which God provides help and demonstrates His mighty strength.
This word (H1826) conveys a profound sense of silence, stillness, or paralysis. Its root meaning suggests "to be dumb," implying an inability to speak, which extends to being astonished or stopped. When combined with "as a stone," it paints a vivid picture of utter immobility, shock, and terror. It suggests that the enemies will be so overwhelmed by the reputation and reality of God's power that they will be rendered helpless, unable to move, resist, or even utter a sound. This is not merely a physical stillness but a psychological and spiritual incapacitation, a cessation of all activity, born of overwhelming dread.
While often translated simply as "buy," this primitive root (H7069) carries a broader and richer meaning of acquiring, creating, or possessing. It implies an act of establishment or creation, and by extension, to procure, especially through purchase, thereby leading to ownership. In this context, it signifies God's deliberate and sovereign act of acquiring Israel as His own unique possession through the powerful act of deliverance from Egypt. It implies a deep, covenantal relationship, where God has redeemed them at a great cost (the plagues, the destruction of Pharaoh's army) and therefore has a special claim, ownership, and unwavering commitment to them. This term underscores Israel's unique status as God's chosen and specially acquired people, distinct from all other nations, established by His mighty hand.
Verse Breakdown
"Fear and dread shall fall upon them"
This opening clause immediately sets a tone of divine judgment and the profound psychological impact of God's actions. "Them" refers to the surrounding nations and the inhabitants of Canaan who would hear of Israel's God and their miraculous deliverance. The "falling upon" suggests an overwhelming, inescapable, and divinely orchestrated terror that will grip these adversaries, not merely as a human emotion but as a supernatural imposition, a divinely induced panic and horror.
"by the greatness of thine arm they shall be [as] still as a stone"
This clause precisely reveals both the cause and the effect of the terror. The "greatness of thine arm" points directly to God's immense, unparalleled power as the sole source of this incapacitation. The vivid simile "as still as a stone" powerfully illustrates the complete paralysis and utter immobility that will seize the enemies. They will be rendered helpless, unable to offer any resistance or hinder Israel's progress, much like an inanimate, unmoving object. This is a potent image of divine intervention rendering all human opposition utterly impotent.
"till thy people pass over, O LORD"
This phrase defines the specific duration and the ultimate purpose of the enemies' paralysis. It is a temporary, strategic paralysis meticulously designed to facilitate Israel's unhindered passage. The repetition of "pass over" emphasizes the absolute certainty and divine orchestration of Israel's journey, highlighting its inevitability. The invocation "O LORD" (Yahweh, H3068) highlights the personal, covenantal name of God, emphasizing that this powerful action is undertaken specifically for His people, by His sovereign will and for His glory.
"till the people pass over, which thou hast purchased"
This repetition powerfully reinforces the preceding clause while adding a crucial and profound theological dimension. The identification of Israel as "which thou hast purchased" reiterates their unique and cherished status as God's special possession, acquired through His redemptive act. This act of "purchasing" (redeeming them from slavery in Egypt) forms the foundational basis of their covenant relationship and God's unwavering commitment to protect, guide, and bring them into their promised inheritance. The double emphasis on "pass over" underscores the divine guarantee of their successful journey into the Promised Land, secured by God's ownership and irresistible power.
Literary Devices
Exodus 15:16 is exceptionally rich with imagery and figurative language that profoundly amplify its prophetic message. The phrase "greatness of thine arm" employs striking anthropomorphism, attributing a human physical characteristic (an arm) to God. This device makes God's active, powerful intervention in human affairs relatable and His might tangible, conveying His direct and forceful action. The simile "as still as a stone" creates a vivid, memorable, and impactful picture of utter paralysis and immobility, powerfully emphasizing the profound terror and helplessness that will grip Israel's enemies. This can also be seen as hyperbole, exaggerating the stillness to convey the extreme and supernatural nature of their fear and incapacitation. The deliberate repetition of "till thy people pass over" serves to underscore the certainty and divine purpose of Israel's journey, building a powerful sense of unwavering assurance and inevitability. Furthermore, the entire verse functions as a potent prophecy, looking forward to future events and assuring the Israelites of God's continued protective presence and irresistible power, transforming a song of past deliverance into a confident declaration of future triumph and divine fulfillment.
Theological and Thematic Connections
Exodus 15:16 powerfully articulates the foundational theological themes of divine sovereignty, covenant faithfulness, and God's protective, providential care for His chosen people. The "greatness of thine arm" signifies God's absolute control over all of history and His irresistible power to accomplish His purposes, even in the face of formidable human and spiritual opposition. This verse profoundly underscores the unique and unbreakable relationship between Yahweh and Israel, a relationship established and solidified through their redemption ("purchased") from slavery. It teaches that God's actions are not arbitrary but are deeply rooted in His eternal covenant promises, thereby ensuring that His people will reach their divinely appointed destiny. The terror inflicted upon the nations serves as a powerful testament to God's glory and a divinely orchestrated means of clearing the path for His people, demonstrating unequivocally that no human force or earthly power can thwart His majestic plans for those He has redeemed and claimed as His own.
Reflection and Application
Exodus 15:16 offers profound encouragement and a compelling call to unwavering trust for believers today. Just as God's mighty arm cleared the path for ancient Israel, rendering their enemies helpless and immobile, so too does He remain sovereign over every obstacle, every adversary, and every challenge we face in our lives. This verse serves as a powerful reminder that when we feel overwhelmed by seemingly insurmountable challenges—be they spiritual attacks, pervasive societal pressures, daunting personal trials, or the anxieties of an uncertain future—we are never alone. We are God's "purchased" people, bought at the immeasurable and infinite cost of Christ's precious blood, and therefore eternally secure in His powerful, protective, and unfailing care. Our ultimate security and ability to overcome are not based on our own strength, ingenuity, or resilience, but solely on the "greatness of His arm." This profound truth should inspire us to step forward boldly in faith, knowing with absolute certainty that the same God who miraculously parted the Red Sea and paralyzed mighty nations is still actively at work, making a way where there seems to be none, and ensuring our passage through life's wilderness to our ultimate, eternal inheritance in Him. It calls us to rest deeply and confidently in His omnipotent power, not to succumb to the "fear and dread" of the world, but to trust that He will silence our spiritual foes and enable us to "pass over" victoriously through every trial, ultimately leading us to glory.
Questions for Reflection
FAQ
What does it mean that God "purchased" His people, and how does this relate to the New Testament concept of redemption?
In Exodus 15:16, the Hebrew word for "purchased" (qânâh, H7069) signifies God's sovereign act of acquiring Israel as His own unique and special possession through their miraculous deliverance from Egyptian slavery. It establishes a profound covenantal relationship where God, at great cost (the devastating plagues, the destruction of Pharaoh's army), redeemed them and claimed them as His treasured people. This concept highlights His sovereign choice, His protective ownership, and His unwavering commitment to those He has set apart. In the New Testament, this theme finds its ultimate and most glorious fulfillment in Christ's redemptive work. Believers are "purchased" or "bought with a price" (1 Corinthians 6:20 and 1 Corinthians 7:23) by the precious and atoning blood of Jesus Christ (1 Peter 1:18-19). This new covenant "purchase" is an even greater act of redemption, freeing us not from physical slavery, but from the spiritual bondage of sin and death, and bringing us into an eternal, intimate relationship with God as His beloved children and co-heirs with Christ. Just as ancient Israel was God's treasured possession, the Church, the new Israel, is now God's "purchased" people, destined for an eternal inheritance and an everlasting relationship with Him.
Christ-Centered Fulfillment
Exodus 15:16, with its powerful declaration of God's mighty "arm" paralyzing enemies for the sake of His "purchased" people, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "passing over" of Israel through the Red Sea and their secure entry into the Promised Land serves as a magnificent foreshadowing of the greater spiritual exodus accomplished by Christ. He is the true Passover Lamb whose sacrificial blood "purchased" (redeemed) a people not from physical slavery to an earthly empire, but from the far more devastating bondage of sin, death, and the dominion of Satan, at the infinite cost of His own life on the cross 1 Peter 1:18-19. By His "greatness of arm"—manifested supremely in His resurrection power and ascension—Christ has utterly defeated, disarmed, and paralyzed the ultimate spiritual enemies: sin, death, and the devil Colossians 2:15. Just as the nations were rendered "still as a stone" before ancient Israel, so too are all spiritual principalities and powers, all demonic forces, and even the sting of death itself, disarmed and made powerless before the ascended Christ, ensuring the secure passage of His Church, His new covenant people, through this fallen world and triumphantly into the eternal Promised Land. We, the Church, are now God's "purchased possession" Ephesians 1:14, eternally secure in His decisive victory and destined for everlasting glory because of Christ's completed and all-sufficient work.