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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 15:1–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working (Exo 14:14) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, Sa2 22:1. Bis dat qui cito dat - He gives twice who gives quickly. 4. When they believed the Lord (Exo 14:31) then they sang this song: it was a song of faith; this connection is observed (Psa 106:12): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,
I.The song itself; and,
1.We may observe respecting this song, that it is,
(1.)An ancient song, the most ancient that we know of.
(2.)A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving.
(3.)It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it.
(4.)It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Rev 15:2, Rev 15:3.
2.Let us observe what Moses chiefly aims at in this song.
(1.)He gives glory to God, and triumphs in him; this is first in his intention (Exo 15:1): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God,
[1.]As their own God, and therefore their strength, song, and salvation, Exo 15:2. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is their song; sin, and death, and hell, threaten them, but he is, and will be, their salvation: See Isa 12:2.
[2.]As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, Deu 4:37. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening.
[3.]As a God of infinite power (Exo 15:3): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them.
[4.]As a God of matchless and incomparable perfection, Exo 15:11. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration. - It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Num 33:4; Deu. 32:23-39. The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God. - It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Psa 89:6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa 6:3. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy - this is his treasure, glorious in holiness - this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Psa 66:1-3. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.
(2.)He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of: -
[1.]The destruction of the enemy; the waters were divided, Exo 15:8. The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape (Exo 15:1), the chariots, and the chosen captains (Exo 15:4); they themselves went into the sea, and they were overwhelmed, Exo 15:19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (Exo 15:5, Exo 15:10), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them (Exo 15:12); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, Exo 15:6. It was with the blast of thy nostrils (Exo 15:8), and thy wind (Exo 15:10), and the stretching out of thy right hand, Exo 15:12. It was an instance of his transcendent power - in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, Exo 15:7. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, Exo 15:9. Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa 37:24, Isa 37:25. Secondly, Great cruelty - nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.
[2.]The protection and guidance of Israel (Exo 15:13): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, Exo 15:19. But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa 45:13-15.
(3.)He sets himself to improve this wonderful appearance of God for them.
[1.]In order to quicken them to serve God: in consideration of this, I will prepare him habitation, Exo 15:2. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed.
[2.]In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: "Thou hast guided them to thy holy habitation, Exo 15:13. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, "Thou hast guided them to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging: - First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, Exo 15:14-16. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them (Deu 2:4), so were the Moabites (Num 22:3), and the Canaanites, Jos 2:9, Jos 2:10; Jos 5:1. Thus God sent his fear before them (Exo 23:27), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, Exo 15:17. If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun (so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt," is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth (Psa 27:4), in his church in heaven, Joh 17:24. Where he says, "This is my rest for ever," we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, Exo 15:18. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
II.The solemn singing of this song, Exo 15:20, Exo 15:21.
Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel (Sa1 18:6, Sa1 18:7); so was this. When God brought Israel out of Egypt, it is said (Mic 6:4), He sent before them Moses, Aaron, and Miriam, though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The enemy does not understand the power of the Lord’s sacrament, which is available in saving baptism for those who believe and hope in him. He still thinks that sins can prevail even over the baptized, because they are being tempted by the frailty of the flesh. He doesn’t know where and when and how the complete renewal of the whole person is to be perfected, which is begun and prefigured in baptism and is already grasped by the most assured hope.
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Summary
Exodus 15:9 captures the arrogant and malicious internal monologue of the Egyptian forces as they relentlessly pursued the Israelites into the Red Sea, just moments before their cataclysmic destruction. This verse vividly portrays the enemy's self-assured plans for swift pursuit, certain conquest, ruthless plunder, and total annihilation, revealing their deep-seated desires for vengeance and absolute domination. It serves as a stark and dramatic prelude to God's decisive and overwhelming intervention, highlighting the profound and eternal contrast between human hubris and the unstoppable, sovereign power of the divine.
Context
Literary Context
Exodus 15:9 is strategically placed within the magnificent "Song of the Sea" (Exodus 15:1-18), a triumphal hymn sung by Moses and the Israelites immediately following their miraculous deliverance through the Red Sea and the subsequent drowning of Pharaoh's army. This song is a profound declaration of Yahweh's unparalleled power and His decisive victory over Egypt. Verse 9 functions as a dramatic and chilling interlude, providing a direct glimpse into the enemy's confident, malicious intentions just before their catastrophic and unexpected defeat. It serves to heighten the tension and to underscore the divine irony: the enemy's boasts were mere empty words against the omnipotent will of God. This internal monologue sets the stage for the glorious declaration of God's might in the verses that immediately follow (Exodus 15:10-12), emphasizing that the enemy's anticipated triumph was utterly nullified by a single breath of divine power. The song then transitions to Israel's future hope and God's faithfulness in leading them to His holy dwelling, further cementing the theme of divine provision and protection.
Historical & Cultural Context
The historical backdrop for Exodus 15:9 is the climactic moment of the Exodus narrative, where the mightiest empire of the ancient world, Egypt, with its formidable chariotry and military prowess, was utterly humiliated by the God of a newly freed slave nation. In the ancient Near East, military campaigns were driven by the desire for conquest, the acquisition of plunder, and the complete subjugation of enemies, often accompanied by public boasts of invincibility and the display of captured spoils. Pharaoh, considered a divine king and the embodiment of national power, would have been seen as the epitome of human authority and military might. The Egyptians' pursuit was not merely a strategic maneuver but was fueled by a deep-seated desire for vengeance, the recovery of their lost labor force, and the restoration of their national honor. This verse perfectly captures the typical mindset of conquering armies, anticipating the rich spoils of war and the complete destruction of their adversaries, making their subsequent, swift, and total demise all the more shocking and demonstrative of Yahweh's unique and absolute power over all human and cosmic forces.
Key Themes
Exodus 15:9 powerfully contributes to several overarching themes within the book of Exodus and the broader biblical narrative. Firstly, it underscores the theme of Divine Sovereignty versus Human Hubris. The enemy's arrogant "I will" statements are directly contrasted with God's ultimate control, demonstrating that no human plan, however meticulously conceived or confidently declared, can thwart the divine will. This is a foundational truth echoed throughout Scripture, from the Tower of Babel in Genesis 11 to the ultimate triumph of God's kingdom. Secondly, it highlights the theme of Redemption and Deliverance. The enemy's intent to destroy Israel only serves to magnify the miraculous nature of God's salvation, emphasizing that Israel's freedom was not by their might but by divine intervention. This foreshadows the greater redemption found in Christ, where God delivers His people from a far greater enemy. Thirdly, the verse contributes to the theme of God's Justice and Judgment. The Egyptians' malevolent intentions justify the swift and decisive judgment meted out by God, illustrating that God sees and responds to the wickedness of those who oppose His purposes and harm His people. This divine justice is a consistent motif, seen in God's judgments against wickedness throughout the Old Testament and culminating in the final judgment described in Revelation 20.
Exposition and Analysis
Key Word Analysis
This term (H341) is an active participle meaning "hating" or "an adversary." In this context, it specifically denotes the Egyptian army and, by extension, Pharaoh himself, who embodies the ultimate opposition to God's redemptive plan for Israel. The use of "enemy" here universalizes the struggle, portraying it as a conflict between God's people and those who stand against His purposes, a theme recurrent throughout Scripture. It signifies not just a military opponent, but one driven by hostility and malice.
While translated as "lust" in the KJV, the Hebrew word nephesh (H5315), with the first-person singular suffix, literally means "my soul," "my life," "my appetite," or "my desire." In this context, it signifies a deep, ravenous, and all-consuming craving for vengeance, domination, and the complete satisfaction derived from the destruction of the enemy. It is not merely a superficial desire but a profound, internal drive for ultimate gratification at the expense of Israel's suffering and annihilation, indicating a malevolent satisfaction in their demise.
This verb (H3423) is a primitive root meaning "to occupy (by driving out previous tenants, and possessing in their place); by implication, to seize, to rob, to inherit; also to expel, to impoverish, to ruin." In this context, it implies not merely killing but utterly defeating, disinheriting, and taking complete control over. The enemy's intention was to utterly subjugate Israel, to strip them of their freedom and very existence, and to claim them as their own, demonstrating the totality of their malevolent ambition to re-enslave and obliterate.
Verse Breakdown
"The enemy said,"
This phrase introduces the internal resolve and arrogant presumption of the Egyptian forces. It's not necessarily an audible declaration but a revelation of their inner thoughts, plans, and intentions, known fully by God. It highlights their overconfidence and self-reliance, oblivious to the divine power they were about to confront, showcasing their profound spiritual blindness.
"I will pursue, I will overtake,"
These are the initial, confident steps of their strategy. "Pursue" (H7291, râdaph') indicates their relentless chase, often with hostile intent, while "overtake" (H5381, nâsag') signifies their certainty of catching up to the seemingly vulnerable Israelites, demonstrating their perceived military superiority and the inevitability of their success. These verbs convey a sense of unstoppable momentum and assured victory from their perspective.
"I will divide the spoil; my lust shall be satisfied upon them;"
This reveals the enemy's primary motivations: greed and a deep-seated desire for personal gratification through the suffering of others. "Divide the spoil" (H2505, châlaq', and H7998, shâlâl') speaks of the anticipated plunder—the wealth and possessions of the Israelites, a common outcome of ancient warfare. "My lust (H5315, nephesh') shall be satisfied (H4390, mâlêʼ') upon them" conveys a profound, almost visceral craving for vengeance and complete dominance, finding perverse pleasure in the subjugation and destruction of their adversaries. This is a desire for total, malevolent fulfillment.
"I will draw my sword, my hand shall destroy them."
These final clauses articulate the violent and decisive actions the enemy intended to take. "Draw my sword" (H7324, rûwq', and H2719, chereb') signifies the readiness for battle and the intent to engage in lethal combat, a direct threat of physical violence. "My hand (H3027, yâd') shall destroy (H3423, yârash') them" expresses their ultimate goal: the complete and utter annihilation of the Israelites, asserting their perceived power and control over life and death, and their intent to re-establish their dominion.
Literary Devices
Exodus 15:9 is rich in literary devices that amplify its dramatic impact and theological message. The most prominent is Repetition, specifically the anaphora of "I will" (אֶרְדֹּף, אֹשִּׂיג, אֲחַלֵּק, תִּמְלָא, אָרִיק, תּוֹרִישֵׁמוֹ). This repeated declaration from the enemy underscores their extreme Hubris and self-reliance, painting a vivid picture of their arrogant confidence and their belief in their own invincibility. It creates a rhythmic, almost chant-like quality that emphasizes the enemy's unwavering, yet ultimately futile, resolve. There is also strong Dramatic Irony at play; the audience, both then and now, knows the tragic fate awaiting the Egyptians, making their confident boasts tragically ironic and highlighting the futility of human plans against divine will. The phrase "my hand shall destroy them" employs Synecdoche, where "hand" represents the full power and agency of the enemy, emphasizing their intent for total destruction, rather than just the literal appendage. Finally, the entire verse functions as a powerful Contrast to the subsequent verses, particularly Exodus 15:10, where God's actions decisively nullify every one of the enemy's boasts, turning their anticipated triumph into their crushing and immediate defeat.
Theological and Thematic Connections
Exodus 15:9 powerfully illustrates the theological principle of divine sovereignty triumphing over human arrogance and malicious intent. It reveals that God is not only aware of the visible actions of His adversaries but also privy to their deepest, most hidden thoughts and malevolent plans. The enemy's confident "I will" statements, brimming with self-assured power and destructive ambition, are set against the backdrop of God's ultimate control, demonstrating that no human scheme, however formidable or self-assured, can thwart His purposes. This verse underscores the biblical theme that pride precedes destruction, and that those who exalt themselves against God will inevitably be brought low, serving as a timeless reminder of the futility of opposing the Almighty and the certainty of His triumph for His people.
Reflection and Application
Exodus 15:9 offers profound lessons for believers navigating a world often hostile to faith. It reminds us that even when faced with overwhelming opposition—whether from spiritual forces, societal pressures, or personal adversaries—God is intimately aware of every plan and intention arrayed against us. The enemy's confident boasts, though terrifying in their intent, were ultimately impotent against God's power. This should instill in us a deep sense of peace and assurance, knowing that our God sees, knows, and acts on behalf of His people, even when we are unaware of the hidden schemes against us. It challenges us to examine our own hearts, guarding against the subtle creep of pride and self-reliance, recognizing that true strength lies not in our own abilities or declarations, but in humble dependence on the Lord. When we encounter opposition, this verse calls us to trust in God's sovereign hand, knowing that He can turn the enemy's most confident plans into their undoing, securing our deliverance and demonstrating His glory for all to see.
Questions for Reflection
FAQ
What does "my lust shall be satisfied upon them" truly mean in this context?
In Exodus 15:9, the phrase "my lust shall be satisfied upon them" (Hebrew: nafshi timla'em) means that the enemy's deepest, most intense desire—their "soul" or "appetite"—would be completely fulfilled through the destruction and subjugation of the Israelites. It signifies a profound, almost visceral craving for vengeance, domination, and the complete gratification derived from the suffering and annihilation of their adversaries. This is not primarily about sexual lust, but a ravenous, malevolent desire for total victory and the satisfaction of their hatred and greed, finding perverse pleasure in the complete undoing of their foes. It speaks to a deep, internal, and malevolent satisfaction that they anticipated receiving from the Israelites' suffering and ultimate demise.
Christ-Centered Fulfillment
Exodus 15:9, with its vivid depiction of the enemy's arrogant boasts and their subsequent, utterly devastating defeat, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as Pharaoh, the quintessential enemy of Israel and God's redemptive plan, declared his intent to pursue, overtake, and destroy, so too did the ultimate spiritual enemy—Satan—believe he had triumphed at the cross. The powers of darkness, filled with their own "I will" declarations of dominion over humanity through sin and death, sought to hold creation captive. However, Christ's crucifixion, which appeared to be the enemy's greatest victory, was in fact the strategic point of their decisive and eternal defeat. On the cross, Jesus disarmed the spiritual rulers and authorities, making a public spectacle of them, triumphing over them (as declared in Colossians 2:15). He destroyed the one who has the power of death, that is, the devil (as revealed in Hebrews 2:14-15), satisfying God's righteous wrath against sin and securing eternal deliverance for His people. Thus, the empty boasts of the enemy in Exodus 15:9 foreshadow the ultimate futility of all spiritual opposition against the sovereign plan of God, realized definitively in Christ's resurrection and His ongoing reign as Victor over sin, death, and the grave (a victory celebrated in Revelation 12:10-11).