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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 15:7, a powerful declaration from the triumphant Song of Moses and Miriam, celebrates God's unparalleled majesty and overwhelming might demonstrated in the Red Sea deliverance. It extols His decisive victory over those who dared to oppose Him, specifically Pharaoh and his army, illustrating how His righteous wrath swiftly and completely consumed His adversaries as easily as dry stubble. This verse underscores God's absolute sovereignty, His active defense of His people, and the utter futility of resisting His divine will.
Context
Literary Context
Exodus 15:7 is deeply embedded within the "Song of the Sea" (Exodus 15:1-18), one of the oldest and most significant poetic passages in the Hebrew Bible. This hymn serves as the immediate and spontaneous response of praise and worship from the Israelites, led by Moses and Miriam, following their miraculous deliverance from Pharaoh's army at the Red Sea. The preceding chapter Exodus 14 meticulously details the dramatic crossing of the sea on dry ground and the subsequent, catastrophic destruction of the pursuing Egyptian chariots and horsemen as the waters returned. The song, therefore, functions as a theological interpretation and celebration of this pivotal event, establishing God's supremacy as a divine warrior and solidifying Israel's faith in Him as their deliverer. Verse 7 specifically contributes to the song's central theme of God's unrivaled power and His decisive judgment against His enemies, setting the stage for the broader narrative of God's covenant faithfulness and Israel's journey through the wilderness.
Historical & Cultural Context
The historical backdrop for Exodus 15:7 is the climactic event of the Exodus itself – the liberation of the Israelites from centuries of Egyptian bondage. Pharaoh, the most powerful ruler of his time, considered himself a god and his army invincible. The Egyptians, a polytheistic society, would have viewed the plagues and the Red Sea event as a direct challenge and defeat of their pantheon by Yahweh, the God of Israel. The imagery of "stubble" would have been readily understood in an agrarian society where dry crop residue was often burned off fields, symbolizing complete and swift destruction. The concept of divine wrath (חֲרוֹן, chârôwn) was not unique to Israel, but its application here by Yahweh against a world power underscored His unique sovereignty and active involvement in human history, contrasting sharply with the passive or capricious deities of surrounding cultures. This historical victory was meant to be a foundational memory for Israel, shaping their identity as a people delivered by a mighty, covenant-keeping God.
Key Themes
Exodus 15:7 profoundly contributes to several key themes woven throughout the book of Exodus and the broader Pentateuch. It highlights God's sovereignty and omnipotence, demonstrating His absolute control over creation and human affairs, as seen in the Red Sea miracle. The verse powerfully articulates the theme of divine judgment against those who oppose God's will and oppress His people, a theme introduced through the plagues upon Egypt and culminating in the destruction of Pharaoh's army. It also underscores God's role as a divine warrior who actively intervenes to defend and deliver His chosen nation, a foundational concept for Israel's identity and trust in Yahweh. Furthermore, the verse reinforces the theme of Yahweh's uniqueness and supremacy over all other gods and earthly powers, a declaration central to Israel's monotheistic faith and a stark contrast to the polytheism of their neighbors.
Exposition and Analysis
Key Word Analysis
This term (H1347) is derived from a root meaning "to be high" or "to rise up." It carries a rich semantic range, encompassing ideas of majesty, pride, loftiness, splendor, and inherent greatness. When applied to God, as here, it speaks of His overwhelming dignity, His unapproachable glory, and the awe-inspiring nature of His power and sovereignty. It signifies not merely a quality, but the very essence of His being that commands reverence and demonstrates His absolute superiority over all creation and all human opposition, highlighting His magnificent and exalted status.
The Hebrew word (H2740) literally means "a burning of anger" or "fierce anger." In the context of divine attributes, it describes the intense, consuming nature of God's righteous indignation against sin, rebellion, and injustice. Unlike human anger, God's wrath is not capricious or uncontrolled; it is a holy and just response to unrighteousness, a necessary outpouring of His perfect character against that which opposes His holiness and His purposes. Here, it is the active, destructive force unleashed against Pharaoh's army, demonstrating the severity of divine judgment.
This term (H7179) refers to the dry, light, and worthless stalks left in a field after harvest. Its use as a metaphor is common in biblical literature (e.g., Job 13:25, Isaiah 5:24, Malachi 4:1) to signify something utterly powerless, easily consumed, and destined for burning. In Exodus 15:7, it powerfully illustrates the ease, speed, and totality with which God's judgment can destroy His enemies, rendering their strength and might as utterly insignificant and perishable as dry straw before a raging fire.
Verse Breakdown
"And in the greatness of thine excellency"
This opening phrase immediately sets the tone, attributing the ensuing victory not to human might or strategic genius, but solely to the inherent, majestic power and glorious character of God. "Excellency" (גָּאוֹן, gâʼôwn) emphasizes God's supreme dignity, overwhelming strength, and absolute sovereignty. It is a declaration that His very being, His inherent greatness, is the source of His irresistible power, making His triumph inevitable and absolute.
"thou hast overthrown them that rose up against thee"
This clause directly identifies the recipients of God's power: those who dared to defy Him. "Them that rose up against thee" specifically refers to Pharaoh and his formidable Egyptian army, who pursued Israel into the Red Sea. The verb "overthrown" (הָרַס, hâraç - meaning to pull down, destroy, ruin) vividly portrays the decisive and crushing defeat God inflicted upon His adversaries, demonstrating His active role as a divine warrior defending His chosen people and executing justice against His enemies.
"thou sentest forth thy wrath, [which] consumed them as stubble"
This final clause explains the mechanism and effect of God's judgment. God's "wrath" (חֲרוֹן, chârôwn) is depicted as an active, unleashed force, a holy and consuming indignation against unrighteousness. The simile "consumed them as stubble" provides a powerful and easily understood image of total annihilation. Just as dry stubble is effortlessly and completely incinerated by fire, so too were the mightiest forces of Egypt utterly and swiftly destroyed by God's divine power, leaving no trace of their former strength or defiance. This highlights the ease and totality of God's victory, leaving no doubt about His supreme authority.
Literary Devices
Exodus 15:7 employs several powerful literary devices to convey its message of divine power and judgment. The most prominent is Simile, evident in the phrase "consumed them as stubble." This vivid comparison effectively illustrates the ease, speed, and totality of God's destructive power against His enemies, likening the mighty Egyptian army to dry, worthless straw utterly incinerated by fire. This Imagery evokes a strong sensory experience of overwhelming destruction and divine might. Furthermore, the verse utilizes Hyperbole to emphasize the absolute nature of God's "greatness of thine excellency" and the complete annihilation of the enemy, underscoring that no force, however formidable, can stand against the Almighty. The entire verse functions as a form of Praise Poetry, characteristic of the Song of the Sea, where declarative statements of God's actions serve to extol His character and power. The Anthropomorphism of God "sending forth" His wrath gives a tangible sense to divine action, making His intervention understandable and impactful to the human audience, portraying God as an active, engaged deity.
Theological and Thematic Connections
Exodus 15:7 profoundly articulates key theological truths that resonate throughout Scripture. It establishes God's absolute sovereignty and omnipotence, demonstrating that His power is unrivaled and His will irresistible. The destruction of Pharaoh's army serves as a foundational example of God's divine judgment against those who oppose His purposes and oppress His people, underscoring His unwavering commitment to justice. This verse also highlights God's role as a divine warrior who actively intervenes in human history to defend His covenant people, providing both deliverance and assurance to Israel. The imagery of consuming wrath foreshadows later prophetic warnings against unrighteousness, emphasizing that God's holiness demands a response to sin, whether in judgment or in redemptive grace. Ultimately, it reinforces the theme of God's unfailing faithfulness to His promises, even when faced with seemingly insurmountable opposition.
Reflection and Application
Exodus 15:7 offers profound and enduring lessons for believers today. In a world often dominated by seemingly insurmountable challenges, oppressive systems, or personal struggles, this verse serves as a powerful reminder of God's ultimate supremacy. It assures us that no enemy, no obstacle, and no human force can ultimately stand against the sovereign will and power of God. For those who trust in Him, this provides immense comfort and courage, knowing that our God is not only capable but actively engaged in defending His people and fulfilling His purposes. Conversely, it serves as a stark warning to those who defy God or His righteous ways, reminding us that divine judgment is sure and decisive, consuming those who rise up against His holiness. Therefore, our proper response is one of humble reverence, unwavering trust, and fervent praise, continually remembering and celebrating God's mighty acts of deliverance and His unwavering commitment to justice. This verse calls us to align our lives with His will, confident in His power to overcome all opposition.
Questions for Reflection
FAQ
What is the significance of God's "wrath" in this verse, and how does it relate to His character?
In Exodus 15:7, God's "wrath" (חֲרוֹן, chârôwn) is not akin to human anger, which can be impulsive or sinful. Instead, it represents His holy, righteous indignation against sin, rebellion, and injustice. It is an attribute of His perfect character, demonstrating that He is not indifferent to evil but actively opposes it. The "burning anger" described here is a necessary outflow of His holiness, consuming that which is antithetical to His nature. Its significance lies in revealing God as a just judge who will not tolerate unrighteousness indefinitely, and as a protector of His people, willing to unleash His power against those who oppress them. This wrath is always purposeful, serving to uphold His moral order and advance His redemptive plan, ultimately leading to His glory and the vindication of His people. It is a manifestation of His holiness and justice.
Christ-Centered Fulfillment
While Exodus 15:7 celebrates God's mighty act of deliverance through judgment in the Old Testament, its ultimate fulfillment and deepest theological resonance are found in Jesus Christ. The "greatness of God's excellency" and His consuming "wrath" are perfectly embodied and revealed in Christ, not only in His power over sin and death but also in His redemptive work. Jesus, the ultimate divine warrior, "overthrew them that rose up against" God (Satan, sin, and death) not by physical destruction of an army, but by His sacrificial death and glorious resurrection. He disarmed the spiritual powers that held humanity captive, triumphing over them (Colossians 2:15). Furthermore, Christ is the ultimate revelation of God's righteous wrath against sin, as He bore the full weight of that wrath on the cross, consuming it in Himself so that believers might be spared (Romans 5:9). Thus, the victory celebrated in Exodus 15:7 points forward to the even greater, definitive victory achieved by Christ, who delivers His people from the ultimate enemies and establishes His eternal kingdom, ultimately bringing about the final judgment where all who oppose God will be consumed.